BX 

5R45 



L4 



CATECHISLVGS 



PRAYER BOOK. 



WILLIAM LEA, M. A. 



REVISED, WITH ADDITIONS AND ALTERATIONS ; AND ADAPTED 
Vm^ FOB UK THU PBOTE3TANT EPISCOPAL CHURCH 

| IN THE UNITED STATE9. 




NEW YORK 

POTT, YOUNG A CO. — COOPER UNION. 

1873. 



# LIBRARY OF CONGRESS.) 

imm p # 

{ • j 

# ■ r# 

| UNITED STATES OP AMERICA. J 



CATEOHISINGS 



WILLIAM LEA, M. A. 



REVISED, WITH ADDITIONS AND ALTERATIONS ; AND ADAPTED 
FOR USE IN THE PROTESTANT EPISCOPAL CHURCH 
IN THE UNITED STATES. 



OF & 




i 



NEW YORK: 

POTT, YOUNG & CO. — COOPER UNION. 

1873. 




Entered, according to Act of Congress, in the year 1872, 
BY POTT, YOUNG & CO., 
in the Office of the Librarian of Congress, at Washington. 



Stereotyped, printed and bound 
at Claremont, N. H. 
BY THE CLAREMONT MANUFACTURING COMPANY- 



PREFACE TO THE AMERICAN EDITION. 



In adapting these Catechisings to the American 
Prayer Book, the opportunity has been taken to 
make numerous alterations, for which reason the 
author should not be held responsible for this 
edition. The questions and answers on the Ordi- 
nal, etc., are almost entirely new. 



OATEOHISINGS 

ON 

THE PEAYEE BOOK. 



What do you mean by the Prayer Book? — 
I mean the book which contains the services of 
the Protestant Episcopal Church. 

What is the title of the Prayer Book?— "The 
Book of Common Prayer and administration of 
the Sacraments ; and other Rites and Ceremo- 
nies of the Church, according to the use of the 
Protestant Episcopal Church in the United 
States of America ; together with the Psalter or 
Psalms of David." 

Why should all members of the Church be ac- 
quainted with the contents of their Prayer Book? 
— Because it contains the Doctrines and the 
Rules of the Church to which they belong, as 
well as the Prayers which are to be used in pub- 
lic worship. 

Is it desirable to have a form of prayer ? or is 
it better to leave each minister to pray as he 
likes in public worship? — A form of prayer is 
best; because (1) it enables all to join; hence 



6 



CATECHISINGS ON 



our book is called Common Prayer ; £2) it pre- 
vents irreverent or extravagant petitions ; (3) it 
ensures sound doctrine ; and (4) prevents confu- 
sion. (1 Cor. xiv. 26.) 

What authority have we for adopting a form 
of prayer ? — The Jewish Church used forms of 
prayer, and our Saviour and His Apostles 
joined in using them in the synagogues. Our 
Saviour Himself gave us a form in the Lord's 
Prayer as a model for all our devotions. 

. Have we any reason to suppose that the Apos- 
tles and Primitive Christians used forms of 
prayer ? — Yes : the Apostles, we may conclude, 
continued the customs of the Jewish Church. 
See also Acts iv. 23. We know, too, that there 
were several distinct liturgies existing in differ- 
ent countries from the earliest times. 

What do you mean by liturgies? — Liturgy is 
a Greek word which signifies a public duty or 
service. This word in primitive times was ap- 
plied to the service of administration of the Holy 
Communion, which is the great act of service of 
the Christian religion; but in the present day 
it is commonly used as synonymous with the 
Prayer Book, 

What were the four principal primitive litur- 
gies? — (1) The Eastern Liturgy, which tradition 
ascribed to S. James, the first Bishop of Jerusa- 
lem, and which was used in many Churches of 
the East; (2) the Alexandrine, (S. Mark,) which 
was used oy the Egyptian Churches; (3) the 
Roman, (S. Peter,) which was used in Italy and 
parts of Spain ; (4) the Gallican, (S. John,) 



THE PRAYER ROOK 



7 



which was used at Ephesus, and in the Churches 
of France, which were founded from the East. 
These four liturgies, though differing from each 
other on minor points, presented so much agree- 
ment on all essentials as to suggest a common 
origin, which may have been apostolic. 

Which of these liturgies was originally used in 
England ? — The Gallican of S. John, for Chris- 
tianity was introduced into England by way of 
France. 

Was this the liturgy in use at the time of the 
Reformation ? — No : the Britons, by whom it 
was used, were driven from a great portion of the 
country by the Saxons. The Saxons were hea- 
thens, and Augustine, who converted them, in- 
troduced a liturgy which he had compiled partly 
from the Gallican iLiturgy, and partly from the 
Roman, which had been revised by Gelasius, 
a. d. 494. arid again by Gregory the Great, A. r>. 
590. 

What grounds have we for supposing this to 
have been the case? — Augustine, soon after his 
arrival in England, applied to Gregory for ad- 
vice, " as the customs of the Gallican and Eng- 
lish Churches differed from those of Rome," and 
Gregory's answer was, " Select from each Church 
those things which are pious, religious, and cor- 
rect, and when you have made them up into one 
body, instil them into the minds of the English 
for their use." 

Who was this Gregory the Great ? — He was 
the Bishop of Rome, who sent Augustine to con- 
vert the heathen Saxons ; it is said that he was 



8 



CATECHISINGS ON 



moved to do this by the sight of some Saxon 
children in the slave market in Rome. 

How long was this Liturgy, introduced by Au- 
gustine, used in England? — Till the Norm an 
conquest, when Osmund the Bishop of Salisbury 
revised it, and put forth the Liturgy which is 
known as the " use of Sarum." This use of Sa- 
rum prevailed in the greater portion of England 
till the time of the Reformation. 

What do you mean by the Reformation ? — 
The restoration of the Christian Religion to its 
primitive purity, which was effected by the 
Church in England during the reigns of Henry 
VIII., Edward VI,, and Elizabeth. 

How was the Liturgy affected by this Refor- 
mation ? — The Primitive Liturgy, which was 
brought to England by Augustine, had been cor- 
rupted by the introduction of many false doc- 
trines and superstitious practices, for which there 
was nfl warrant in the word of God : at the Ref- 
ormation the Liturgy then in use was revised, 
and all these modern abuses swept away, and a 
return made to the doctrine of the primitive 
Liturgies. 

By whom was this reformation of the Liturgy 
effected? — By the most learned of the bishops 
and clergy, especially by Cranmer and Ridley. 

But did not Cranmer and Ridley write our 
present Prayer Book themselves ? — They did not 
make a new book, but compiled it from the exist- 
ing Service Books of the English Church, and 
chiefly from one which was called the Use of Sa- 
rum : they also enriched it by the addition of 



THE PRAYER BOOK. 



9 



several prayers from the other primitive Litur- 
gies mentioned above, and from the Liturgy of 
Hermann, Bishop of Cologne. 

What other changes did they make in the 
existing Service Books? — (1) They found four 
books in use, viz. the Breviary, the Missal, the 
Manual, and the Pontifical ; these four they com- 
pressed into one volume, the Book of Common 
Prayer. (2) They found the services in the 
Latin language, and they translated them into 
English, so that the people might understand 
them. (3) They found five different uses (or 
editions of the Liturgy) in England; they set 
forth one for the whole country, from which all 
false doctrines were expunged. 

How did they know what doctrines were true 
and what were false? — They compared them 
with Scripture and the teaching of the Primitive 
Church: all that agreed with these standards 
they retained as true ; all that were in opposi- 
tion to them they rejected as false. 

Did the Reformers make a new Church ? — 
No. If a garden is choked with weeds, it is not 
made a new garden by being weeded ; nor is a 
tree made a new tree by having the ivy which 
has grown around it cut away: no more is a 
Church made a new Church by being freed from 
corruptions. The Reformers no more made a 
new Church than Hezekiah or Josiah had done 
by their reformations. 

What claim did the Compilers of the first Book 
of Common Prayer make for their work? — To 
have set forth " an order for Prayer, and for the 



10 



CATECHISINGS ON 



reading of the Holy Scripture, much agreeable 
to the mind and purpose of the old Fathers, 
and a great deal more profitable and commodious 
than that which of late was used." 

When was the Reformed Prayer Book first 
used throughout England? — On Whitsun-day, 
June 9th, 1549. 

Has the Prayer Book ever been altered or add- 
ed to since the Reformation ? — Yes, it has un- 
dergone several revisions since the first edition 
under Edward VI. was published in 1549 : in 1552 
a second Edition of Edward VI. 's book was put 
forth by authority, containing several additions 
and alterations, which last edition was restored 
in 1559, on the accession of Elizabeth, with a 
few important alterations : in 1603 it was again 
revised at the Hampton Court Conference in the 
reign of James I. ; and again in 1662, after the 
Savoy Conference at the restoration of Charles 
II. (These editions will be referred to as 1st 
Ed. VI., 2nd Ed. VI., Hampton Court Confer- 
ence, Savoy Conference.) 

What clo you mean by the Savoy Conference? 
— At the Restoration of Charles II. a conference 
was held at the Palace of the Savoy, in London, 
between forty-two Churchmen and twelve Dis- 
senting divines, on the subject of the revision of 
the Prayer Book. 

What events had happened in England since 
the last revision of the Prayer Book at the 
Hampton Court Conference in the reign of 
James I.? — The Great Rebellion, the execution 
of Charles I. and the rule of Cromwell, called 



i 



THE PRAYER BOOK. 



11 



the Commonwealth, when the Prayer Book was 
suppressed and the use of it made penal. 

What became of the clergy of the Church of 
England during this period ? — The Bishops were 
expelled from their sees, and more than seven 
thousand clergy from their livings. 

What was done at the restoration of Charles 
II. with regard to the bishops and clergy ? — 
Those of the bishops who were still living were 
restored to their sees, and the clergy to the liv- 
ings from which they had been forcibly ejected 
by Cromwell. 

What were the objections raised against the 
Prayer Book by the dissenting divines ? — Their 
principal objections were these: the Liturgy was 
too general, and they required that parts might 
be omitted or extempore prayers added at the 
discretion of the minister ; they wished the 
responses in ' the service to be done away with ; 
the Litany, and also 'the Collects, to be turned 
into one continuous prayer ; none of the service 
to be read from the Communion Table ; the 
word minister to be substituted for priest and 
deacon ; all mention of regeneration to be ex- 
punged from the Baptismal Service ; the surplice, 
the sign of the Cross in Baptism, and kneeling at 
the Lord's Table to be done away with. 

Were these objections complied with ? — No : for 
many of them related to points of doctrine or 
usage, held by the whole Catholic Church from 
the earliest times. 

Were any of their objections allowed? — -Yes, 
some which were reasonable, and did not affect 



12 



CAHTECHISINGS ON 



points of doctrine, were complied with, e. g., that 
the new version of Scripture should be used in 
the Prayer Book : that obsolete words should be 
changed ; that the rubrics and kalendar should 
be made plainer; that certain prayers and 
thanksgivings and a form of adult Baptism 
should be added. 

Have any alterations been made in the English 
Prayer Book since 1662 ? — A revision of the 
Table of lessons was adopted in 1871. 

Was the same Prayer Book used by the Church 
of Scotland ? — There are several important differ- 
ences, especially in the Communion Service. 

Upon the United States becoming independ- 
ent, was there any necessity for a revision of the 
Prayer Book ? — Yes : some alteration became 
necessary in the prayers for civil rulers ; and the 
£reneral^Convention of the Church embraced the 
occasion to make other alterations which were 
considered expedient. 

In what year was the first American revision of 
the Prayer Book published ? — In 1786 ; having 
been considered in the Convention held in the pre- 
vious year. 

Was this revision ever definitely adopted? — 
No ; it was only a Proposed Book, and is generally 
known by that name. Not being favourably re- 
ceived by the Church, the work of revision was 
resumed in a more moderate spirit. 

In what year was the American Prayer Book 
adopted and set forth ? — In 1789, and ordered to 
be in use from October 1st, 1790. 

What influence had the Scotch Prayer Book 



THE PRAYER BOOK. 



13 



upon the American ? — Bp. Seabury of Connecti- 
cut, the first Bishop of the American Church, 
had been consecrated by Bishops of the Church of 
Scotland ; and had entered into a concordat or 
agreement with them, by which he was bound to 
use his influence in favor of the adoption of the 
essential features of the Scotch Liturgy. The re- 
sult is to be seen in our Communion service, es- 
pecially the Oblation and Invocation, which form 
part of the Prayer of Consecration. 

What seem to have been the objects of the 
changes in the American Prayer Book not de- 
rived from that of the Church of Scotland? — 1. 
Conformity to the political condition of the coun- 
try. 2. Brevity. 3. Avoidance of popular ob- 
jections and misconceptions. 4. Increased flexibil- 
ity and provision for special occasions. 

What great principle was kept in mind, and is 
stated in the Preface ? — "That this Church is far 
from intending to depart from the Church o. 
England in any essential point of doctrine, disci- 
pline, or worship ; or further thari local circum- 
stances require." 

Have any additions been made to the Ameri- 
can Prayer Book since its adoption? — The Or- 
dinal was added in 1792, the Form of Consecra- 
tion of a church or Chapel in 1799, the Articles 
of Eeligion in 1801, and the Office of Institution 
in 1804. This last was again set forth with alter- 
ations in 1808. Other changes have been com- 
paratively unimportant. 

What are Bites ? — Special services. 
^ What is meant by Ceremonies ? — Outward forms 
observed in public worship to increase solemnity 
and reverence. 



14 



CATECHISINGS ON 



Are such forms necessary to be observed? — • 
Yes ; for without them it is not possible to keep 
any order or quiet discipline in the Church. 

Are ceremonies of the same authority with the 
law of God ? — No ; in themselves they are but 
small things ; yet the wilful breaking of them is 
no small offence before God, Who, by His Apos- 
tle S. Paul, has commanded " that all things be 
done decently and in order." 

Is it necessary that ceremonies should be alike 
in the Church of every country? — No : the Church 
of each country may use such as they think best 
to the setting forth of God's honour and glory. 

May ceremonies or rubrics or other such things 
of man's appointment be altered or changed ? — 
Yes ; provided it be so ordered by those who have 
lawful authority so to do. 

What rule was observed by the Reformers with 
regard to existing ceremonies? — They rejected 
such as tended to the advancement of superstition 
or false doctrine, but retained all such as tended 
to edification. 

Why do we set so much value on our own Book 
of Common Prayer ? — We value the Common 
Prayer because it has been given to us by the 
Church, and been thereby guaranteed as Scriptur- 
al by that body which has " authority in contro- 
versies of faith." Also because it has been used 
and loved by so many generations of Christian 
people who are now at rest. 

The Obpee how the Psaltee is appointed to be bead. 

What division of the Psalms was made by the 
Early Church ? — They were divided into seven 



THE PKAYEH BOOK. 



1-3 



portions, one of which was appointed to be read 
daily; but this custom had fallen into disuse at 
the time of the Reformation. 

What division of the Psalms was made by the 
Reformers? — They divided them into thirty por- 
tions, and appointed them to be read at Morning 
and Evening Prayer daily throughout the month ; 
the thirtieth portion to be read twice in those 
months in which there are thirty-one days. 

Has any change been made in this respect in our 
own Church ? — -Ten " Selections" from the Psalter 
have been set forth ; any one of which may be 
read instead of the portion appointed for the day 
of the month. 

Are there not Proper Psalms also appointed for 
certain days ? — Yes ; on Christmas Day, Ash- 
Wednesday, Good-Friday, Easter Day, Ascension 
Day, Whitsun-day; as pointed out in the Table 
of " Proper Psalms on certain days." 

Are not the Psalms poetical, and intended to 
be sung ?— Yes ; they were sung by the Jews, and 
from the earliest period in the Christian Church. 

What hymn may be repeated at the end of 
each Psalm ? — The Gloria Patri. 

What must be repeated at the end of the whole 
portion or selection ? 

The Gloria Patri, or the Gloria in Excelsis. 

In what manner are the Psalms read in 
Church when they are not sung? — The minister 
and congregation read alternate verses. 

In what posture of body do we say the Psalms ? 
—Standing; because the Psalms are praise, and 
it is the custom of our Cnurch to stand in praise, 



16 



CATECHISINGS ON 



to kneel in prayer, and to sit when God's message 
is being delivered. 

Is the version of Psalms in the Bible the same 
with that in the Prayer Book? — No ; the vers. on 
in the Prayer Book is generally taken from what 
is called Cranmer's or the Great Bible, set forth 
in the time of Henry VIII., and retained in the 
Prayer Book as being better adapted for chanting 
than the version midd in the reign of Jamas I. 

By whom were the Psalms written ? They are 
called the Psalms of David, because he was one 
of the principal writers ; but they were written by 
different authors and at different periods. 

At what period- do the Psalms appear to have 
been written ? — They are ascribed to the following 
ages: (1) Moses ; (2) David; (3) from David to 
the ^Captivity ; (4) during the Captivity ; (5) 
after the edict was given by Cyrus lor the return. 

The Order how the rest of Holy Scripture is ap- 
pointed TO BE READ, THE TABLE OF LESSONS AND 
THE KALENDAR. 

What portion of Scripture is appointed to be 
read daily by the Church ? — Four chapters ; viz., 
two from the Old Testament and two from the 
New. 

By observing this rule what portions of the 
Bible will be read in the course of the year ?— 
The most part of the old Testament will be read 
through once, the Gospels and Acts twice, and 
the Epistles three times in the year. 

What Books of the Old Testament are not in- 
cluded in the Kalendar ? — Parts of the Books of 



THE PRAYER BOOK. 



17 



Exodus, Leviticus and Numbers which relate to 
Jewish ceremonial law ; parts of the Book ot Eze- 
kiel, and the Song of Solomon, which are difficult 
to be understood; the Books of Chronicles, of 
which the matter is given in other Books of Scrip- 
ture, the Book of Psalms which is read in the dai- 
ly services, also some chapters or parts of chapters 
which are unsuited for reading in the Church, 
such as long lists of names, &c. 

What Book of the New Testament is not in- 
cluded in the Kalendar ? — The Kevelation of S. 
John ; out of which, however, there are proper 
lessons appointed for certain feasts. 

What is the Apocrypha ? — It comprises certain 
books which as regards authority, are not put on 
a level with the Canonical Scriptures. 

Why are lessons from the Apocrypha appointed 
for some of the Holy days? — The Church directs 
them to be read for example of life and instruc- 
tion in manners, but does not apply them to es- 
tablish any doctrine. 

How are you to know what lessons are to be 
read daily ? — By turning to the Kalendar, and 
looking out the day of the month, where will be 
found the four chapters to be read that day. 

Are there not proper Lessons to be read on 
certain days ? — Yes, on the Sundays and Holy 
days throughout the year. 

How are you to know what lessons are to be 
read on Sundays ? — By turning to the Table of 
Lessons Proper for Sundays. 

How are you to know what lessons are to be 
read on Holy days ? — Prom the Table of Lessons 
Proper for Holy days. 



18 



CATECHISINGS ON 



"When was our present Authorized Version of 
the Bible made? — In the time of James I., 1611. 

Was this the first translation of the Bible into 
the English language ? — No : there had been sev- 
eral previous translations : about 1380 Wycliffe 
translated the Bible into English from the Latin 
Vulgate, but the language of this translation had 
become obsolete at the time of the Reformation : 
in 1526 Tindal translated and published the New 
Testament, and proceeded with the assistance of 
Coverdale and Rogers, to translate parts of the 
Old Testament : in 1535 Coverdale published the 
first printed edition of the entire English Bible : 
in 1539 Cranmer's Bible, so called because he 
wrote the preface, was published, and directed to 
be placed in churches : in 1568 another translation 
was made by order of Queen Elizabeth ; this is 
called the ' 6 Bishops' Bible/' because eight of the 
translators were bishops : in 1611 our present 
translation was made, by forty-seven learned men, 
who were divided into six companies, and a portion 
of the Bible entrusted to each company. They 
were to take the Bishops' Bible as the ground of 
their work and compare it with the original tongues, 
and revise it where it was necessary. 

Ought every person to possess a Bible of his 
own ? — Yes : it is the Book God Himself has 
given us as " a lantern unto our feet, a light unto 
our paths," to guide us through this world to 
everlasting life. 

If we wish to read the Bible profitably, how 
must we begin? — By earnest prayer to God to 
" open our eyes that we may see the wondrous 



THE PRAYER BOOK. 



19 



tilings of His Law," and to bless our reading to 
our spiritual profit. 

What rule will it be best for us to adopt as to 
the order .in which we should read the Bible? — 
We cannot do better than follow the Church's 
rule, and read daily the lessons appointed in the 
Kalendar. 

How often does the Book of Common Prayer 
provide that the Public worship of God should be 
offered? — "Daily," morning and evening, where it 
is practicable to do so. 

The Order of Morning and Evening Prayer. 

What direction is given in the sentence printed 
in Italics at the commencement of the Order of 
the Morning and Evening Prayer ? — The minister 
is directed to commence the service by reading 
some one or more of the Sentences from Scripture 
which follow.' 

What are these directions printed in Italics 
called? — Rubrics, because they were originally, 
and are still in the best editions, written in Red 
letters. These Rubrics contain the directions 
for the conduct of Public Service, and should be 
studied carefully by all members of the Church. 

What is the purpose of the first three of these 
sentences of Scripture? — They were prefixed by 
the American revisers of the Prayer Book, as a 
preparation for the worship of God, and to pro- 
mote reverence and devotion. 

What is the general subject of the other sen- 
tences of Scripture ? — The necessity of confession 
and repentance if we hope to obtain forgiveness of 
our sins. 



20 



CATECHISINGS ON 



What does the minister then proceed to read ? 
—The Exhortation, beginning, "Dearly beloved 
brethren," in which he calls on the people to join 
with him in confessing their sins. 

What are the reasons given for meeting together 
in public service ? — (1) To render thanks for the 
benefits we have received at God's hands ; (2) to 
set forth His most worthy praise ; (3) to hear His 
most holy word ; (4) to ask those things which are 
necessary both for body and soul. 

What is the meaning of the following words ? — 
' Sundry 7 ?-several, many ; ' Manifold ' ?-numerous, 
committed over and over again; 'Dissemble or 
cloak ' ?-disguise or cover, as Adam and Gehazi 
tried in vain to do. (Notice, that here and in 
other places, e. g. " assemble and meet together," 
" erred and strayed," we have a Latin word and its 
Saxon equivalent brought together, so that none 
could fail to understand, the people being of both 
the Saxon and Latin races at the time of the ref- 
ormation, the one being suited to educated people 
and the other to the unlearned.) 

The Confession. 

What follows the exhortation ? — The General 
Confession. 

Who are to repeat the General Confession? — 
The minister, and all the congregation after him, 
all kneeling. 

How do we begin our confession ? — By acknowl- 
edging our sins and the corruption of our nature : 
" we have erred and strayed from Thy ways like 
lost sheep ; we have followed too much the devices 
and desires of our own hearts." &c. 



THE PRAYER BOOK. 



21 



Into what two classes are our sins summed up ? 
— Into sins of omission: "we have left undone 
those things which we ought to have dono;" and 
sins of commission: "we have done those things 
which we ought not to have done." 

Give instances of sins of omission. Omitting 
to say our prayers ; or to give in proportion to our 
means ; or to do any good which lies in our power. 

Give instances of sins of commission. — Breaking 
any part of God's law : e. g. swearing, lying, drunk- 
enness, stealing, &c. 

Which of these two classes of sin is most com- 
mon in the world ? — Sins of omission. Our Lord 
Himself teaches us this in His account of the great 
Judgment, (S. Matt, xxv.,) where He describes 
those who are placed on the left hand as so placed 
for sins of omission. The same warning is given 
us in the story of Dives, and in the Parable of the 
Talents. 

What do you mean by saying, "there is no 
health in us?" Can all say this truly, and join 
in confessing themselves miserable sinners ? — Yes ; 
it means spiritual health ; all who know their own 
condition in the sight of God will be ready to use 
these words from the bottom of their hearts. 

What promises does God make to all who con- 
fess their sins, and are truly penitent for them ? — 
That He will forgive them for the sake of Jesus 
Christ our Lord. 

What is the test of our being penitent ? — That 
our hearts and lives are changed, and that we try 
to attain those graces, which are most contrary to 
our former sins. 



22 



CATECHISINGS OX 



"What is the distinction between the words, 
"godly, righteous, and sober life"? — "Godly'' 
means with regard to our Maker ; " righteous " 
with regard to our neighbour : "sober" with regard 
to ourselves. In these words we pray to love God 
faithfully with ail oar hearts ; to love our neigh- 
bour as ourselves ; and to keep our bodies in tem- 
perance soberness, and chastity. 

The Declaration of Absolution. 

What are the words of the rubric before the 
Absolution? — "The Declaration of Absolution, or 
Remission of sins, to be made by the Priest alone, 
standing ; the People still kneeling." 

Why is the word Priest mentioned here, and 
not minister, as before ? — Because " minister " 
refers to the three orders, Bishops, Priests, and 
Deacons ; the word " Priest " is mentioned, because 
deacons have no authority given them to pro- 
nounce absolution. 

Why is the priest directed to stand when he re- 
peats the absolution, and the people to kneel? — 
Because the priest is acting ministerially, declar- 
ing God's pardon to those who have true repent- 
ance and faith. 

Do the people repeat the absolution after the 
priest ? — No; they listen to it, still kneeling; and 
if they come within the prescribed conditions, they 
may apply its gracious words to themselves to 
their great comfort ; hence all should be very 
careful to come in good time to Church, that they 
may join in the confession, and hear the absolu- 
tion. 



THE PRAYER BOOK. 



23 



Does God by the mouth of His ordained min- 
ister promise pardon to all the congregation ? — 
"He pardoneth and absolveth all those who truly 
repent and unfeignedly believe His holy Gospel/ ' 
but there are no promises of forgiveness to the 
impenitent, 

In what way are the different persons of the 
Blessed Trinity brought before us in the absolu- 
tion ? — (1) The exceeding great love of the Fa- 
ther in wishing the salvation of all, in giving 
His Son to die for us, and in sending the Holy 
Spirit ; (2) the Son, by Whom* we have access to 
the Father, in Whose name we offer all our pe- 
titions : (3) the Holy Spirit, as enabling us to 
please God, and to lead pure and holy lives. 

What is meant by " this present ?" — The pres- 
ent time, i. e. our Service now being offered in 
the house of God ; confession, absolution, prayers, 
praises, and thanksgivings. 

What are the people directed to do in the ru- 
bric at the end of the absolution ? — To answer 
Amen here, and at the end of all other prayers. 

What is the meaning of the word " Amen V— 
So let it be, truly it is so : by thus repeating it, 
we make the prayers as it were our own. 

Why is Amen sometimes printed in Italics, 
sometimes not ? — When printed in Italics the con- 
gregation only repeat it. When in common type 
the minister only repeats it, except in such portions 
of the service as are said by the congregation. 

Is there more than one form of absolution in 
the Morning and Evening Prayer ? — Yes ; the 
American Prayer Book allows the use of another 



24 



CATECHISIXGS ON 



form which is borrowed from the Communion 

Sei vice. 

When were the Sentences, Exhortation, Confes- 
sion, and Absolution added to the Prayer Book ? — - 
In the 2nd Ed. VI. The 1st Ed. VI. began with 
the Lords Prayer. 

What direction is given about the Lord's 
Prayer? — The people are to repeat it as well as 
the minister, whenever it is used in Morning and 
Evening Prayer. 

Why is it called the Lord's Prayer? — Be- 
cause our Lord flimself gave it to His disciples 
in answer to their request that He would teach 
them how to pray. 

When ought we to use the Lord's Prayer ? — 
Whenever we pray it ought to form a portion of 
our petition to God. 

How often does it occur in the Services of the 
Church ? — Once in the Morning and Evening 
Prayer, twice at Holy Communion, and once in 
every separate service ; e. g. Litany, Baptismal 
Service, &c. 

Into what different parts may the Lord's Pray- 
er be divided ? — (1) The Invocation ; (2) three pe- 
titions for the advancement of God's kingdom ; 
(3) three petitions for ourselves ; (4) the ascrip- 
tion of glory. 

Eepeat the Invocation. Why do we say " our " 
not " my Father " ? — To remind us that God is 
the Father of us all, and that we are all breth- 
ren in Christ. The plural number is used 
throughout, to teach us the duty of praying for 
others as well as for ourselves. 



THE PRAYER BOOK. 



25 



Repeat the three petitions for the advancement 
of God's glory. What do you mean by " Hal- 
lowed be Thy Name ? " — " Hallowed" means, kept 
hoi/. In this petition we pray that we n ay ob- 
serve God's name and all that belongs to Him or 
to His service with reverence. 

What do we ask when we say, "Thy kingdom 
come? " — We pray that God's kingdom may be 
formed in us ; we pray also that it may be ad- 
vanced in the world, and that we all may be mem- 
bers of it hereafter. 

What when we say, " Thy will be done on 
earth as it is in heaven ? " — That we may serve 
God, as obediently on earth as the angels do in 
heaven. 

Repeat the three petitions for ourselves. What 
do we ask for when we say. " Give us this day our 
daily bread ? "—We ask for all things needful, 
both for soul and body. 

What do you mean by the word "trespasses" 
in the next petition ? — Sins or offences. 

What measure of forgiveness do we ask God to 
give us? — The same which we give to our fellow- 
men. 

What is the meaning of the last petition? — 
We pray God not to allow us to be tempted be- 
yond what we are able to bear ; and when we are 
tempted to enable us to overcome the temptation. 

Repeat the Doxology. What do you mean by 
the word ? — The offering or ascribing of glory to 
God. 

Do we always use this Doxology when we re- 
peat the Lord's Prayer? — No: It is repeated 



26 



CATECHISINGS ON 



whenever the Lord's Prayer is used in special ju- 
bilation or thanksgiving. 

What follows the Lord's Prayer ? — A Versicle, 
and Response. 

What change in the service do these mark ? — 
The transition from prayer to praise, which be- 
gins with the Gloria Patri, when the congregation 
rise from their knees and stand. 

What is the Gloria Patri? — It is a paraphrase 
on the Song of the Seraphim (Isa'ah vi. 3), and 
was made universal in the services of the Church 
in the fourth century as a protest 8 gainst the 
Arian heresy. The response, " As it was in tl e 
beginning/' wa? then added to show that this was 
the original faith delivered once for all unto the 
Saints. 

What are the directions given in the next rubric ? 
— That the Venite, from the 95th and 96th Psalms, 
shall be said or sung, except on those days for 
which other anthems are appointed; and except 
when it is said on the 19th day of the month in 
the ordinary course of the Psalms. 

What do you mean by an anthem ? — Generally, 
any words set to music for singing in divine ser- 
vice. The word is the same as Antiphon; but An- 
them is now ordinarily used for more elaborate 
musical compositions, and Antiphon for the short 
texts sometimes prefixed as a sort of key-note, to 
Psalms, &c, while the Venite, Te Deum, &c, are 
called Canticles. The derivation of Anthem im- 
plies responsive or antiphonal singing. 

What is supposed to have been the orig'n of 
this mode of singing? — The custom of the Jews 



THE PRAYER BOOK. 



27 



in the service of the temple : S. Paul alludes to 
it, (Eph. v. 19,) as in use in the Christian Church. 

Why is the Venite appointed to b 3 used here, 
at the commencement of our praise ? — Because 
its words are admirably adapted to invite us to 
join in the praise of God, and also because it haa_ 
been so used for many generations ; for the 95th 
Psalm formed a portion of the public service of 
the Jewish Church at the Feast of Tabernacles, 
or, as some say, of the temple service every Sab- 
bath day. 

In what order does the Service proceed after the 
Venite is finished ?— The Psalms for the day ; the 
First Lesson; a Canticle; the Second Lesson; 
then a Canticle again. 

What Canticles are used in Morning Prayer ? — ■ 
The Te Deum or the Benedicite after the First 
Lesson, the Jubilate or the Benedictus after the 
Second. 

What do these titles mean? — They were the 
words with which these Canticles commence in the 
Latin version, which was used before the Reformat 
tion; and they were continued for the sake of 
those who were accustomed to them. 

By whom was the Te Deum written? — It has 
been ascribed to various authors, but the most 
probable account is, that it was written by S. Am- 
brose, Bishop of Milan, on occasion of the bap- 
tism of S. Augustine, on Easter Eve, A. d. 387. 

Who was this S. Augustine ? — He was Bishop 
of Hippo in Africa, and the greatest commentator 
and divine of the Western Church. 

What do you mean by the words Cherubim and 



28 



CATECHISINGS ON 



Seraphim which occur in the Te Deum? — Cheru- 
bim and Seraphim are Hebrew plurals of Cherub 
and Seraph. They are different orders of angels. 
The Cherubim are mentioned in Scripture as 
guarding the gates of Eden, and images of them 
as shadowing the mercy-seat in the tabernacle and 
in Solomon's temple. See also Ezek. i. 4-14 ; Rev. 
iv. 6. The Seraphim appear to have been of hu- 
man form, with six wings. Isaiah vi. 2. 

What is the meaning of Sabaoth? — Sabaoth 
means hosts, or armies. It is the Hebrew word 
used in the title, " Lord God of Hosts." 

To whom is the Te Deum addressed? — The first 
portion to God the Father ; the second, begin- 
ning, "Thou art the King of Glory, O Christ," 
to God the Son. 

By what other name is the Canticle called Ben- 
edicite known ? — As the song of the Three Holy 
Children, Ananias, Azarias and Misael, (Dan. i. 
6), when they were cast into the fiery furnace by 
Nebuchadnezzar. 

Is this Song found in the Bible ? — Yes ; in the 
Apocrypha ; but in the Greek version of the 
Book of Daniel it is inserted in the text, after the 
23d verse of the 3rd chapter. 

Who were Ananias, Azarias, and Misael? — • 
These were the Hebrew names of the Three Chil- 
dren, as Shadrach, Meshach, and Abednego, were 
their Chaldean names. 

When is this Canticle used instead of the Te 
Deum?: — In the 1st Ed. VI. the Benedicite was 
ordered to be used in Lent, but the rubric was 
omitted in order to avoid confining its use to the 



THE PRAYER BOOK. 



29 



season of Lent alone. An old rule was to omit 
the Te Deum. in Advent, from Septuagesima to 
Easter, at the Ember seasons and on Vigils. 

Give some reasons why the Benedicite should 
be used rather than the Te Deum at penitential 
seasons — (1) It was composed and sung in the 
fiery furnace, and is therefore suited to times of 
affliction. (2) The Te Deum is the highest kind 
of praise, which we may feel unworthy to offer 
when we are mourning for our sins (3) We are 
led by it to contrast our short comings with the 
way in which the Angels and the Saints, as well 
as the whole inanimate and irrational creation, by 
obeying God's laws, and fulfilling the purpose of 
their existence, "praise Him and magnify Him 
forever." 

Which is the third Canticle to be used at Morn- 
ing Prayer? — The Jubilate or the 100th Psalm, 
which should be used when the Benedictus occurs 
in the Lesson or Gospel, and may be used inter- 
changeably with it. 

What do you mean by the Benedictus ? — It was 
the prophecy of Zacharias, at the circumcision of 
his son S. John Baptist, and is taken from S. Luke 
i. In our Prayer Book, only the first four verses 
are appointed to be sung. 

Are the same Canticles appointed to De used in 
Evening Prayer ? — No ; the 98th or part of the 
92nd Psalm is appointed after the First Lesson ; 
and the 67th or part of the 103d Psalm after the 
Second Lesson. 

What anthority have we for introducing so 
much praise into the service of God ? — In the 



30 



CATECHISINGS ON 



Jewish Church a large portion of the service con- 
sisted of praise, and the chanting of Psalms with 
music This custom was continued in the early 
Christian Church, as most agreeable to the mind 
of the .Holy Spirit. We know, too, from 
glimpses given us of heaven, that praise is one of 
the occupations of the heavenly host. 

Of what three parts ought the service of God 
both in public and private to consist ? — (1) 
Prayer ; (2) praise and thanksgiving ; (3) inter- 
cession. 

But does the service of the Church contain 
these three essential points ? — Yes ; we begin with 
prayer ; we then pass on to praise ; and then af- 
ter the Creed, commence our intercession. 

By whom are these Canticles and the other mu- 
sical parts of the service sung?— By all of the 
congregation who can sing,tiie choir leading them. 

How should the choir try to conduct themselves 
during Divine Service ? — They should look upon 
it as a great privilege to lead the congregation in 
the service of praise, and try to set an example of 
reverence and devotion, remembering that when 
they sing they are speaking to God. 

Is it essential that the music and the singing 
should be of an elaborate character ? — We should 
all offer of our best to the service of God. No 
pains should be spared to make the singing and 
music the best of their kind, as far as the circum- 
stances of the parish will allow ; but the essential 
thing is, that we " sing and make melody with 
the heart unto the Lord/' 



THE PRAYER BOOK. 



31 



The Creeds. 

The last Canticle being ended, what does the 
rubric direct to be done ? — That either the Apos- 
tles' or the Nicene Creed shall be said by the 
minister and people standing. 

Why are the people to join in repeating these 
Creeds ?— - Because they are the common profes- 
sion of their faith, in which all are concerned. 

Why are they directed to stand when they re- 
peat them? — It has always been the custom to 
stand, to show our determination to maintain the 
truths they contain. 

Why do some turn to the East when they repeat 
them ? — This, too, is an old custom, handed down 
from the primitive Church. The early Christians 
expected our Lord at His second coming to ap- 
pear in the East ; so they used to turn to the East 
when they repeated their Creed. This, too, is the 
origin of burying the dead with their feet east- 
ward, so that they may be ready to catch the first 
appearance of the sign of the Son of Man, thus 
expressing the faith of the departed Christians, 
who " look for the Resurrection of the dead, and 
the life of the world to come." 

Why do we bow at the Name of Jesus? — Be- 
cause it is the human name of our Blessed Sav- 
iour — the name of His humiliation, under which 
He was put to shame and condemned, and which 
was on the Title upon His Cross. S. Paul appears 
to allude to this custom in Phil. ii. 10. 

What is the meaning of the word Creed? — It 
means belief. The Creeds are abstracts or short 

f 



32 



CATECHISINOS ON 



forms founded upon Holy Scripture, and contain- 
ing the most important points of Christian 
doctrine. 

Why is the first of the two Creeds called the 
Apostles' Creed ? — There is an old tradition that 
it was written by the Apostles ; each of them con- 
tributing one of the twelve articles which it con- 
tains, but there is no actual proof of this. We 
call it the Apostles' Creed, as containing those ar- 
ticles of faith which they taught as necessary to 
salvation. 

When do we first find this Creed in exactly the 
same form in which we now use it ? — The greater 
portion of it is found in the writings &£ S. Igna- 
tius, the disciple of S. John ; and the whole of it 
in the writings of S. Ambrose. 

What great doctrines does the Creed bring be- 
lore us ? — The doctrine of the Trinity, i. e. that 
there is one God, and in that Godhead three per- 
sons, the Father, the Son, and the Holy Ghost ; 
of the Incarnation, God the Son becoming man ; 
and of the gifts of the Holy Ghost to the Church. 

Repeat that portion of the Creed which relates 
to the Father. To the Son. To the Holy Ghost. 

Why is the name of Pontius Pilate mentioned? 
— To fix the date of our Blessed Saviour's death, 
as being during the time when this Pilate was the 
Roman governor of Judaea. 

What do you mean by Crucified ? — that our 
Lord was put to death by being nailed to a cross 
of wood, Avhich was the Roman punishment for 
malefactors. 

Why is it so important that we should be as- 
sured that our Lord was really dead ? — Because 



THE PRAYER BOOK. 



33 



He is the sacrifice foi our sins, and because "with- 
out shedding of blood there is no remission/' it 
was necessary for our salvation that He should die. 

What is meant by saying " He descended into 
hell ? — The word hell means a hidden or covered 
place, i. e. that place in which the souls of men 
are hidden after they have departed from the 
body. (See page 95.) 

What is the meaning of the word " quick ? " — 
Living, i. e. those who are alive on earth at the 
second coming of Christy 

Repeat the last five articles of the Creed. 

What do you mean when" you say, "I believe 
in the Holy Catholic Church ?" — That Christ 
founded a Church upon earth, which shall last 
till He comes again, and against which the gates 
of hell shall not prevail. 

What do you mean by this word "Catholic," 
which we use here, and in the Visitation of the 
Sick? — It means "throughout the world," univer- 
sal, as contrasted with the Jewish Church, which 
was confined to one people. 

Are we members of this Catholic Church? — 
Yes ; the Anglican Communion of w 7 hich we are a 
part is one of the great branches of it. 

You say that we are Catholics ; is that the same 
thing as being Roman Catholics ? — No ; the Ro- 
man Catholics are those who acknowledge the 
Bishop of Rome in Italy as the head of their 
Church, and assert him to be the head of the 
whole Church. 

What branches of the Church do not acknowl- 
edge the authority of the Bishop of Rome? — The 



34 



CATECHLSINGS ON 



great Eastern, or Greek Church, which contains 
more than sixty millions of Christians, and the 
Anglican Communion, comprising the English 
Church and our own. 

Why do they not acknowledge the supreme au- 
thority of the Bishop of Rome?— Because such 
authority was a mere modern usurpation, unknown 
in the pure and early stages of the Church. 

Are we not called Protestants? — The term 
Protestant was originally confined to the German 
Lutherans who protested against the arbitrary 
edict of Spires. It was afterwards applied to all 
who sided with them- in protesting against the Ro- 
man errors and the Pope's supremacy. In this 
sense the word is sometimes applied to English 
Churchmen, and has been adopted by our branch 
of the Church, coupled with the word Episcopal, 
to distinguish her from those who reject the three- 
fold ministry derived from the Apostles. 

What other title is given to the Church in the 
Is icene Creed ? — Apostolic. 

What is the description given in Scripture of 
the Apostolic Church ? — " They continued stead- 
fast in the Apostles' doctrine and fellowship, and 
in breaking of bread, and in prayers." 

Does our Church answer to this description in 
every point ? — Yes ; the orders of her ministers 
are derived by unbroken succession from the 
Apostles, and on all points of doctrine she ap- 
peals to the testimony of Holy Scripture, and the 
witness of the early Church, and the General 
Councils. 

What were the first four General Councils?-!. The 



THE PRAYER BOOK. 



35 



Council of Nice, held a. d. 325 ; 2. Of Constanti- 
nople a.d. 381; 3. Of Ephesus, a.d. 434; 4. 
Of Chalcedon, A. d. 451. 

What do you mean by the Communion of Saints ? 
— That all true Christians, living and dead, have 
fellowship one with another in Christ; and also 
with God and the holy angels. 

Do you mean that all men's sins will be for- 
given when you say, " I believe in the forgiveness 
of sins ? " — No ; God's promise is that He will for- 
give the sins of those who truly repent, for the 
sake of Jesus Christ our Lord. 

How is this article worded in the Nicene Creed ? 
— "I believe in one Baptism for the remission of 
sins ;" showing that Holy Baptism is the first and 
greatest means appointed by God to "wash away 
sin." Acts xxii. 16. 

Is the Apostles' Creed to be used every day at 
Morning Prayer? — Either that or the Mcene 
Creed. 

In what other part of Divine Service is either 
of these Creeds recited? — In the Communion Ser- 
vice, after the Gospel. The Apostles' Creed is or- 
dinarily used in Morning and Evening Prayer ; 
and the Nicene Creed in the Communion Service. 
( For other questions on the Nicene Creed, see p. 
62.) 

Is either of these two Creeds used by all branches 
of the Church ? — Yes ; the Nicene Creed is used 
by all branches of the Church, Anglican, Roman, 
and Eastern (except that the Eastern omits the 
words " and the Son.") 

Why are the Versicles and Responses appionted 



36 



CATECHISINGS ON" 



immediately after the Creed? — To mark the tran- 
sition from praise to prayer, to which last we are 
now about to return. 

Why does the minister say here and elsewhere 
"Let us pray?" — To mark the change from one 
part of the Service to another, and also to recall 
wandering thoughts. It is the custom in the East- 
ern Church for the deacon to cry out from time to 
time, " Let us pray," " earnestly." 

Whence are the Versicles and Responses after 
the "Let us pray" taken? — They are from the 
85th and 51st Psalms. 

What prayers follow the Versicles ? — The three 
Collects, (1) for the day, as appointed in the Com- 
munion Service, to be omitted here when that Serv- 
ice is to follow ; (2) for peace ; (3) for grace. 

Are the same Collects to be used in both Morn- 
ing and Evening Prayer ? — Only the first Collect 
is used in both. At Evening Prayer the second is 
another Collect for peace ; the third for aid against 
perils. 

What is the meaning of this word Collect ? — It 
means a short prayer in which the minister as it 
were collects and offers up the petitions of the 
congregation; or (2) it is so called because the 
subject of the prayer is collected out of the Epis- 
tle and the Gospel ; or (3) because it is used by 
the congregation, i. e. collection of the people ; or 
(4) because in it the teaching of the day or season 
is collected and concentrated. 

Why do we use so many short prayers? — Be- 
cause all our petitions are to be made in the H aine 
of Christ, and because short prayers are more 



THE PRAYER BOOK. 



37 



likely to keep up our attention, and to prevent our 
thoughts from wandering. 

Why should the Church take such precautions 
against wandering thoughts ? — Because we do not 
pray acceptably unless our hearts and thoughts go 
with our .lips. 

From what source are these Collects in Morn- 
ing and Evening Prayer derived? — They have 
been used by the English Church since the con- 
version of the Saxons, and are found in the Sacra- 
mentary of Gelasius, A. d. 494. 

What prayers are appointed to follow the third 
Collect ? — The intercessory Collects for the Presi- 
dent of the United States, and all in Civil Author- 
ity ; for the Clergy and people ; and for alJ con- 
ditions of men. 

What Scriptural direction have we for prayers 
for those in authority? — 1 Tim. ii. 1, 2, 3. 

What for prayer for the Clergy? — 2 Thes. iii. 1.; 
Eph. vi. 18, 19 ; Col. iv. 3 ; 2 Cor. i. 11. 

For whom do we intercede in the next prayer ? 
— " For all conditions of men," i.e. for ail man- 
kind, of every nation, and under all circumstances, 
more especially for all who are members of the 
Church of Christ throughout the world, and for 
the sick and afflicted. 

What do we ask for mankind generally? — That 
God would make known unto them His saving 
health, i.e. salvation through the name of Christ. 

Is not this salvation known to all nations ?— ISTo: 
there are more than four hundred millions of hea- 
then in the world ; and very many in Christian 
lands are ignorant of the Gospel. 



88 



CATECHISINGS ON 



What is our duty as Christian men with regard 
to those who are not Christians? — We must not 
only pray for them, but try to extend the knowl- 
edge of salvation to them, either by our own exer- 
tions, or by helping to sustain missions at home 
and abroad. 

What is our prayer for those who are already 
members of the Church? — That they may be 
Christians in heart and life, as well as in name. 
What do we ask for those who are in affliction ? — 
That God would give them patience and com- 
fort under their afflictions, and a happy issue or 
deliverance from them. 

Under what heads are all afflictions summed 
up ? — Mind, body and estate. 

Are any of these prayers ever omitted ? — Yes, 
when the Litany is read the Morning Prayer ends 
with the Prayer for the President : but the Gen- 
eral Thanksgiving and the prayers after it are 
used as part of the Litany. 

What is meant by the " General " Thanksgiving ? 
— That in it we thank God for blessings which 
are common to us all, and at all times • the other 
Thanksgivings are for mercies which nave been 
specially prayed for ; or they are offered by par- 
ticular persons. 

What are these common blessings for which we 
all have cause to thank God daily ? — Three relate 
to the body, (1) creation, (2) preservation, (3) the 
blessings of this life of whatever kind : and three 
to the soul, (1) God's inestimable love, (i.e. love 
beyond our powers of reckoning,) in the redemp- 
tion of the world by our Lord Jesus Christ, (2) 



THE PRAYER BOOK. 



39 



the means of grace, here, (3) the hope of glory, 
hereafter. 

What do you mean by " the means of grace ? " 
— Grace is the free gift of God, i. e. the aid of His 
Holy Spirit ; and the means which He has given 
us to attain it are the Sacraments and Ordinances 
of the Church, Prayer, Holy Scripture, &c. 

What do you mean by " unfeignedly " ? — Truly, 
without pretence. 

How may we know whether we are thus truly 
thankful to God ? — By the evidence of our lives : 
if we are thus truly thankful, we shall be trying 
to show our sense of the exceeding great love of 
God by pure, devout and holy lives. 

What is the meaning of the title of the follow- 
ing prayer, a prayer of S. Chrysostom ? — S. John, 
called Chrysostom, or the golden-mouthed, on ac- 
count of his eloquence, was Bishop of Constanti- 
nople, A. D. 398, and this prayer is taken from 
the Greek Liturgy which bears his name, and 
which is used in the present day by the largest 
portion of the Eastern Church. He was the great 
Divine of the Greek, as S. Augustine of the Latin 
Church. 

To whom is this prayer addressed? — To our 
Lord and Saviour Jesus Christ, Who promised 
that when two or three were gathered together in 
His Name, He would be with them. It is the 
custom of the Eastern Church to address prayers 
to each of the Persons of the Blessed Trinity ; 
and this prayer is addressed to the Second Person, 
God the Son. 

With what prayer do the offices of Morning 



40 



CATECHISINGS ON 



and Evening Prayer conclude ? — With S. Paul's 
prayer for the presence of the Blessed Trinity, 
which has been used as the benediction in the 
Eastern Church from the earliest times. 

The Litany. 

On what days is the Litany appointed to be 
used? — On Sundays, Wednesdays, and Fridays, 
after Morning Service, and it is also said at Ordi- 
nations. 

Why is it appointed on the particular days 
mentioned above ? — On Sundays, because it is the 
day chiefly devoted to prayer, and most people are 
then gathered together : on Wednesdays, the day 
on which our Lord was sold by Judas : on Fri- 
days, the day on which He was crucified for us. 

What is the meaning of the word Litany ? — 
It is derived from a Greek word, signifying gen- 
eral prayer or supplication ; but after the fourth 
century the term Litany implied prayers offered 
by people walking in procession. 

Where were these processional prayers first 
used ? — In the eastern Church, and more particu- 
larly at Constantinople. 

Is there any precedent in Scripture for such 
prayers — Yes ; Joel ii. 

When were these Litanies first introduced into 
Europe ? — In the fifth century, when Mamertus, 
Bishop of Vienne (on the Rhone) appointed a 
Litany to be used three days before Ascension 
Day each year; and in course of time this custom 
was adopted by all the Western Churches. 

What were these Litanies first called in the 



THE PRAYER BOOK. 



41 



West ? — Rogations, or supplications ; but in time 
the Eastern name of Litany was given them : the 
term Rogation remains in our Rogation Days, 
and the custom of processions in the " Perambula- 
tions," which are still kept up in some parishes 
in England. 

Which are these Rogation Days ? — The three 
days immediately before Ascension Day. 

From what sources is our present Litany de- 
rived ? — Principally from the Litany of Gregory, 
called Septiformis, with the addition of several pe- 
titions from Eastern Litanies. 

Why was the Septiformis Litany of Gregory so 
called ? — Because Gregory (the same Bishop who 
sent Augustine to England,) compiled it, and ap- 
pointed it to be said by the seven classes of clerks, 
laymen, monks, virgins, married women, widows, 
and children, all walking in procession together. 

How long has this Litany been used by the 
English Church ? — Probably since the time of 
Augustine, a.d. 600 : it is known to have been in 
use in England in the eighth century. 

Were any alterations made in the Litany at 
the time of the Reformation ? — Yes ; many invo- 
cations of saints were omitted from it. 

Why were these invocations omitted ? — Because 
there is no warrant for them in Holy Scripture 
and they have been the occasion of many super- 
stitions. 

What part does the congregation take in the 
Litany? — They make the responses whenever 
they occur. 

Into how many parts may the Litany be divid- 



42 



CATECHISINGS ON 



ed? — Into four; viz. (1) the Invocations ; (2) 
the Deprecations ; (3) the Intercessions ; (4) the 
Supplications. 

The Invocations. 

What are "the Invocations and why are they so 
called ? The first four verses and their responses 
are called the Invocations, because in them we in- 
voke or call upon the Three Persons of the Bless- 
ed Trinity. x 

What do we mean in verse 1 by saying, 
" The Father of Heaven ? " — The original is 
" De coelis ; " that is, O God the Father, Who 
dwellest in heaven, hear us. 

Verse 2. " Redeemer of the world/' What is 
the meaning of the word " redeem ? " — To pur- 
chase back, i.e. from the bondage of sin. 

What price did Christ pay for us ? — His own 
most precious Blood. 

The Deprecations. 

What is the meaning of Deprecation ? — A 
prayer for escape or deliverance from evils : the 
next nine verses of the Li! any are called the Dep- 
recations. 

Verse 1. What do we mean by praying God 
not to " remember the offences of our forefathers ?" 
— -We pray that God would not visit their sins 
upon us, according to the words of the Second 
Commandment. (The words of this petition are 
taken from Tobit's prayer, — Tobit iii., in which 
they are used in the above sense.) 

Ver 2. What do we mean by mischief? — Any 
kind of harm> 



THE PRAYER BOOK. 



43 



Verse 3. What do you mean by " blindness of 
heart," and why is it put first in this list of sins ? 
— It means ignorance of our own condition in the 
sight of God, and it is mentioned first as being 
the root of most of the other sins which follow. 

What is pride ? — A high opinion of ourselves, 
arising from ignorance of our condition, for if we 
could only see ourselves as God sees us we should 
no longer be proud. 

What is vain-glory ? — Vanity or self-conceit 
which comes from the same cause. 

What is hypocrisy? — A hyprocrite is one who 
is acting a part, pretending to be something he is 
not, often (as the Pharisees of old) to obtain the 
favour of men. 

What is envy ? — A feeling of pain or mortifica- 
tion at others being preferred to us : a grudge of 
the good of another. 

How is envy joined with blindness of heart and 
with the sins which follow ? — It proceeds from a 
false opinion of ourselves and our own importance, 
for if we could see ourselves as God sees us, we 
should not i e pained at others being set above us ; 
and it is the cause of our feeling hatred, malice, 
or uncharitableness towards them. 

Verse 4. What is meant by inordinate and 
sinful affections ? — Any sin against the seventh 
Commandment. 

Under what three heads are our besetting 
temptations summed up for us in this verse? — 
" The deceits of the world, the flesh, and the dev- 
il." By the "world" are meant the temptations 
of riches, pleasure, ambition or their opposites ; 



44 



CATECHISINGS ON 



and by the " flesh" the assaults of the evil pas- 
sions of our nature from within ; by the " devil" 
the solicitation of evil spirits from without. 

Verse 5. " From plague and pestilence." What 
is meant by these terms ? — Any kind of infectious 
diseases. 

When such diseases break out, are they al- 
ways sent by God ? — Not directly so. Men often 
bring them upon themselves and others, by dirt, 
bad ventilation, and neglect (e. g. fever and small- 
pox) when God has put the means of avoiding 
them in their power. 

What is it a Christian's duty to do in such 
matters ? — For himself and others to take all 
reasonable precautions, just as he would against 
famine : and when he has done this, to commit 
himself in faith to the providence of God. 

Would not a man show a more earnest faith in 
trusting entirely to God, and taking no precau- 
tions for himself? — No : this would be not faith, 
but presumption : we see from many instances in 
the life of S. Paul, (e. g. Acts xxvii.) that it is 
our duty to use all those means of prevention 
which God has been pleased to reveal. 

What is meant by " sudden death ? " — In our 
old Litany it was " subitanea et improvisa morte; 7 ' 
we may conclude however, that it means death 
for which we are not prepared. 

Verse 6. What is the meaning of the following : 
Sedition ? — A rising against the law or adminis- 
tration of justice. 

Privy conspiracy ? — Secret plotting against au- 
thority. 



THE PRAYER BOOK. 



45 



Rebellion ? — Open resistance to or war against 
the lawful government of a country by its own 
people. 

From all false doctrine — what is the meaning 
of this word ? — Any teaching of what is false in 
religion. We have great cause to pray to be de- 
livered from this, because such teaching may 
ruin souls. 

From whence is all true doctrine derived? — 
From Holy Scripture: whatsoever is taught us 
therein is truth, and must be believed ; but what- 
soever is not taught us therein is not to be re- 
quired of any to be believed as necessary to sal- 
vation. 

But suppose that two parties differ in opinion as 
to the meaning of the passage of Scripture on which 
a doctrine is founded, how are we to know which 
is right ? — The question can only be settled by 
appeal to some third party. 

What is the third party to which we refer on 
all such points? — The Church; who teaches us 
in her creeds, canons, articles, and formularies, 
what we must believe, and how we must interpret 
Holy Scripture. 

Does the Church of England, from which 
Church our own derived its existence, refer us to 
any special authorities of the universal Church, 
as it existed before the Reformation ? — Yes ; she 
refers us to the general councils, (See p. 34.) and 
also to the teaching of the " ancient Catholic 
Fathers," as the basis of her teaching. 

What is meant by heresy ? — The wilful teaching 
of anything contrary to this true doctrine. 



46 



CATECHISINGS ON 



What is meant by schism? — The rending 
asunder of the unity of the Church by separating 
from it, or inducing others to do so. 

What is meant by hardness of heart? — That 
indifference to spiritual things jwhich is produced 
by sin. 

Verse 7. What is the meaning of the word 
" mystery ?" — Something beyond man's under- 
standing, e. g., our Lord's Incarnation, that is, 
taking our flesh upon Him, and becoming man. 

At what seasons do we commemorate the 
events of our Lord's life mentioned in this and 
the following verse? — His Nativity and Circum- 
cision at Christmas tide ; His Baptism at Epiph- 
any ; His Fasting and Temptation in Lent ; His 
Cross and Passion in Holy Week ; His Resurrec- 
tion at Easter; and His Ascension on Holy 
Thursday. 

Verse 8. What do we mean by our Lord's 
agony ? — His sufferings in the garden of Geth- 
semane, which were so severe that His sweat was 
as it were great drops of blood falling to the ground. 

By His Passion ? — His last sufferings ; hence 
Passion-tide, the season immediately before East- 
er, when we commemorate His greatest sufferings. 

Why is His death called precious ? — Because it 
was the price paid for our redemption. 

Verse 9. What do we mean by tribulation ? — 
Sorrow or affliction. 

What response do the congregation make to 
the verses of Deprecation ? — " Good Lord, de- 
liver us." 

What is marked by the change of the response 



THE PRAYER BOOK. 



47 



to " We beseech Thee to hear us, good Lord? " 
— The commencement of the Intercessions, which 
continue for sixteen verses. 

The Intercessions. 

What is the subject of the Intercessions ? — 
Prayers and supplication for others, as directed 
by S.Paul. (1 Tim. ii. 1, 2, 3.) 

For what is the first petition ? — For the Holy 
Church universal. 

For whom do we next pray ? — For all Chris- 
tian Rulers and Magistrates. 

Why should we pray particularly for them ? — 
Because the welfare of both Church and State 
depends to a great extent on their being rightly 
guided and directed by God. 

Verse 3. What is meant by illuminate ? — En- 
lighten by the Holy Spirit. 

Verse 6. What do you mean by the petition, 
" That we may diligently live after Thy Com- 
mandments ? " — " After " in Old English meant, 
" according to," as in Psalm ciii. 10, the 3d Ash 
Wednesday Prayer, and other places of the Prayer 
Book. 

Verse 7. What do we mean by the fruits of 
the Spirit ?— All goodness and holiness : more 
particularly those graces which S. Paul enumer- 
ates as the fruits of the Spirit, Gal. v. 22. 

Verse 12. What is meant by " all who are deso- 
late " ? — Those who are friendless and need conso- 
lation. 

Verse 15. What is meant by the kindly fruits 
of the earth ? — " Kindly " means natural ; after 
their kind. We ask God to give us the different 
sorts of fruits of the earth in their proper seasons. 



48 



CATECHISINGS ON 



Verse 16. What is meant by negligences and ig- 
norances ? — " Negligences," sins which we com- 
mit by omitting to do something we ought to do ; 
" ignorances," acts we commit not knowing them 
to be sinful (e. g., S. Paul's persecution of the 
Church,) or duties we omit, not knowing them to 
be duties. 

Under what name do we now address our Lord 
Jesus Christ in the next Versicles ? — " Lamb of 
God," This form (called the Agnus Dei) is of 
very ancient and general use. 

What is the effect of the rubric that follows ? 
— To authorize the minister to omit from " O 
Christ hear us " to the Prayer ** We humbly be- 
seech Thee, O Father." This is peculiar to the 
American Prayer Book. 

The Supplications. 

Where does the fourth part of the Litany, 
called the Supplications, begin? — With the 
Lord's Prayer. 

By what other name is this part of the Litany 
known? — It is sometimes called the Lesser Lit- 
any, and was probably a distinct form of prayer : 
it seems from many expressions used to have been 
composed in a time of war, probably during one 
of the barbarian invasions of Italy. 

Why do we call upon our Lord as the Son of 
David? — To remind us that, having taken our 
nature upon Him, He can be touched with the 
feeling ot our infirmities. 

What is the meaning of this word " infirmities." 
which occurs in the next prayer? — It means, 
weaknesses — such as made the disciples sleep in 
Gethsemane when our Lord told them to watch. 



THE PRAYER BOOK. 



49 



Why do we speak of our Lord as our only Me- 
diator and Advocate ? — A Mediator is one who 
" comes between " two parties to reconcile them : 
our Lord may he said to be a Mediator in two 
senses ; 1, as partaking of both natures, God and 
man ; 2, as reconciling sinners to God. " Advo- 
cate," one who is called in to plead for another : 
our Lord is our Advocate, as pleading for us 
with God. 

Prayers and Thanksgivings upon several 
occasions. 

At what part of the service are the Special 
Prayers and Thanksgivings introduced ? — The 
prayers before, and the thanksgivings after the 
General Thanksgiving. This is the usual prac- 
tice ; and the special prayers on Ash Wednesday 
and the thanksgiving on Thanksgiving Day are 
appointed to be so used. 

What is meant by the Session of Congress ? — 
The time when the Senate and the House of Rep- 
resentatives are assembled. Why should we pray 
for Congress ? — S. Paul exhorts us to make sup- 
plications for all in authority. We find, too, that 
it was the custom of the early Christians to pray 
for the Senate of the Roman Empire, even in 
heathen times. 

To what gracious promise of God do we refer 
in the prayer for Rain ? — To our Lord's words in 
the Sermon on the Mount, S. Matt. vi. 33. 

In the prayer for Fair Weather, what is the 
meaning of the word clemency ?— A disposition 
to treat with kindness. 



50 CATECHISINGS ON 

What is the meaning of the word "dearth" in the 
next prayer? — Such scarcity as makes food dear. 

What is meant by the Ember weeks? — The name 
is a corruption of " quatuor tempora or else (2) 
derived from embers or ashes, because it was the 
custom in old times to cover the head with ashes 
in time of sorrow or fasting ; or (3) Ember is said 
to mean course or turn, because these weeks come 
round in turn in the four seasons of the year. 

When do these Ember weeks occur ? — They 
are the weeks of the Ember days, viz., the Wed- 
nesday, Friday, and Saturday after the 1st Sun- 
day in Lent, Whitsun-Day, the 14th of Septem- 
ber, and the 13th of December, during which the 
prayers are appointed to be said daily for those 
who are about to be admitted into Holy Orders 
on the following Sundays by the Bishops. 

By whom were these particular Sundays set 
apart for ordination ? — Probably by Gelasius in 
the fifth century, and the practice has been con- 
tinued ever since. 

When were these two prayers added to the lit- 
urgy? — At the Savoy Conference. They were 
composed as is supposed by Bishop Cosin or by 
Bishop Sanderson, and are peculiar to our own 
branch of the Church. 

What is meant by the petition, that the Bishops 
may "lay hands suddenly on no man?" — Men 
are ordained by the laying on of hands of the 
Bishop ; this being the Apostolic custom, (1 Tim. 
v. 22, from whence the expression is taken,) and 
it means, that they may not ordain any without 
due care and inquiry as to their fitness. 



THE PRAYER BOOK. 



51 



What is the meaning of the word " function ?" 
— The performance of an office. " Divers orders ?" 
— different, i. e., Bishops, Priests, and Deacons. 

What is the meaning of the word " replenish ¥' 
— Supply, fill. 

When were the prayers for the sick, for persons 
going to Sea, for those under affliction, for male- 
factors condemned to death, and for the meetings 
of Conventions added to the Prayer Book ? — They 
were first introduced in the American Book. In 
the English Prayer Book, a clause is inserted in 
the Prayer for A ll Conditions of men when any 
desire the prayers of the congregation, and in the 
General Thanksgiving when they desire to return 
thanks. 

Are the Prayers for the sick only to be used 
in great danger of death ? — No, they are intended 
for any serious illness ; and sick people should 
send word to the Minister that he may offer 
prayers and visit them. 

What do you mean by Convention ? — The coun- 
cil or synod of the Church, whether General, rep- 
resenting the whole Church in the United States ; 
or Diocesan, belonging to the jurisdiction of one 
Bishop. 

Why should we make special prayer for these 
Conventions ? — Because the prosperity of the 
Church is largely dependent upon their action. 

Are all persons bound by the action of the Gen- 
eral Convention and of the Convention of the Di- 
ocese in which they reside? — Yes ; Bishops, Cler- 
gy and Laity are all bound to obey the laws ^or 
canons) of the Church. 



52 



CATECHISINGS ON 



Thanksgivings. 

On behalf of whom is the first Thanksgiving to 
be offered ? — On behalf of mothers after the birth 
of their children, upon their first coming to 
Church. This short form is allowed to be used 
instead of the full Churching Service. See p. 96. 

What public blessings have forms of thanksgiv- 
ing provided for them ? — Kain, Fair Weather, 
Plenty, Peace, and deliverance from Enemies, the 
Restoration of Public Peace at Home and Deliv- 
erance from great Sickness and Mortality. 

What private mercies, beside that already men- 
tioned have special forms of thanksgiving ? — Re- 
covery from sickness and safe return from Sea. 

Of what are those guilty who neglect to give 
thanks to God when He has preserved them ? — 
Ingratitude. 

How else may Christians show their thankful- 
ness ? — By offerings to God for the Church or for 
the poor, and by more devout and godly lives. 

The Collects, Epistles, and Gospels to be 
t used throughout the year. 

From what sources are our Collects derived ? — 
Many of them have been used by the Church of 
England since the time of the conversion of the 
Saxons by Augustine, and are to be found in the 
Sacramentary of Gelasius, A. d. 490, others were 
compiled from various old Liturgies by the Refor- 
mers. 

When were the passages from Holy Scripture 
appointed to be read as Epistles and Gospels, se- 



THE PRAYER BOOK. 



53 



lected for that purpose ? — In the fourth century, 
S. Jerome, who made the Latin translation of the 
Bible which is called the Vulgate, is said to have 
made a selection ; and substantially the same has 
been used ever since by the western Church. 

On what principle does the selection seem to 
have been made ? — The Epistles comprise almost 
every passage relating to Christian life and prac- 
tice in the Epistles of the New Testament, and 
the Gospels bring before us the principal events in 
the life and teaching of our Lord. 

Was any change made in the Epistles and Gos- 
pels at any of the revisions of the Prayer Book? 
— At the Savoy Conference these passages were 
taken from the present version of the Bible; be- 
fore that time they had been taken (like the 
Psalms) from Cranmer's Bible. 

Are all the Epistles in the Prayer Book prop- 
erly so called? — Some few are not taken from the 
Epistles, but from other parts of Scripture, e. g., 
Ash-Wednesday, from Joel; Monday and Tues- 
day before Easter, the Annunciation, and S. John 
Baptist, from Isaiah; Monday and Tuesday in 
Easter week, Ascension Day, Whitsun Day, Mon- 
day and Tuesday in Whitsun Week and several 
Saints' Days, from the Acts; Trinity Sunday, 
Innocents, Michaelmas and All Saints, from the 
Revelation; the twenty-fifth Sunday after Trin- 
ity,, from Jeremiah; the Purification, from Mala- 
chi. On these occasions the minister says, "The 
portion of Scripture appointed for the Epistle is 
written," &c. 

Eor what days are there a Collect, Epistle, 



54 



CATECHISINGS ON 



and Gospel appointed? — For all Sundays through- 
out the year; for certain days on which we com- 
memorate the principal events of our Lord's 
life; for days on which we commemorate His 
Apostles and other Saints. 

For what reasons were the Jews of old com- 
manded to keep holy one day weekly to God? — 
For two reasons: to remind them of God's work 
in creation, and of the deliverance which He 
wrought for them in bringing them out of their 
bondage in Egypt. 

Which day in the week were they commanded 
to keep holy? — The seventh, the Sabbath Day, or 
Saturday, as we now call it. 

Why then do we keep holy the first and not 
the seventh day? — Because our Blessed Lord 
was in the grave during the Jewish Sabbath, and 
rose again on the first day of the week, or as we 
now call it, Sunday. We conclude that the 
Jewish Sabbath was buried with Him, and that 
the day on which He rose again is to be hallowed. 

Is there anything in Scripture to authorise us 
in making this change? — Yes; the Apostles inva- 
riably observed the first day of the week for 
meeting together, and the Holy Spirit sanc- 
tioned their so doing by descending upon them 
on the day of Pentecost, (see Acts ii. 1,) hence 
they speak of it not as the Sabbath, but as "the 
first day of the week/' (Acts xx. 7; 1 Cor. xvi. 
2,) or as "the Lord's day," (Rev. i. 10.) 

On what days do we commemorate the princi- 
pal events of our Lord's life? — On Christmas 
Day, Good Friday, Easter Day, Ascension Day, 



THE PRAYER BOOK. 



55 



and others; but the whole of the Christian Year 
follows the course of our Saviour's life, for the 
Church does not reckon her seasons by the civil 
year, but by the life of Him Who is the Sun 
of Righteousness. 

What festivals of the Jewish Church are spe- 
cially retained by the Christian Church? — The 
Passover, in our Easter ; and the Feast of Weeks 
or Pentecost, in our Whitsun-tide. 

When does the Christian Year begin? — With 
the season of Advent, in which we are called 
upon to prepare ourselves to celebrate the first 
Advent or coming of our Lord in the flesh, and 
are reminded of His second coming to judgment. 

Into what two portions may the Christian Year 
be divided ? — Into (1) the Doctrinal, from Advent 
to Trinity, teaching what we must believe; (2) the 
Practical, all the Sundays after Trinity, teaching 
us what we are to do. 

How does the course of the Christian Year pro- 
ceed? — On Christmas day we commemorate the 
Birth of our Lord ; on the Circumcision, (the 
eighth day after Christmas, or the first day of the 
civil year), His obedience to the Law for us in 
being circumcised ; on the Epiphany, His manifes- 
tations, (1) to the Gentiles in the persons of the 
wise men from the East, (2) of the Holy Trinity at 
His Baptism, (3) of His divinity by His first 
miracle at Cana; on the Purification of S. Mary 
the Virgin, the fortieth day after Christmas, we 
commemorate His Presentation in the. Temple ; in 
the forty days of Lent, His fasting in the wilder- 
ness; in Holy Week, His sufferings including His 



56 



CATECHISINGS ON 



institution of the Sacrament of Holy Communion 
on the Thursday, called Maundy Thursday, or 
Mandate Thursday, (i.e. the day of the command 
to celebrate that remembrance of His Passion ; 
or the new commandment, "That ye love one 
another"; ) on Good Friday we commemorate 
His dying for us upon the Cross ; on Easter Eve 
His rest in the grave ; on Easter Day His Resur- 
rection ; on Holy Thursday, the fortieth day after 
the Resurrection, His Ascension into Heaven ; on 
Whitsun- day His sending down upon His Apos- 
tles, according to His promise, the gift of the 
Holy Spirit : on Trinity Sunday we commemor- 
ate the great truth that with the Father and the 
Holy Ghost, He is one God : on the Sundays 
after Trinity the moral lessons of His life and 
teaching are brought before us . 

What are the days on which we commemorate 
our Lord's Apostles and others, commonly called? 
— Saints' Days. 

By what authority are the Saints' Days ap- 
pointed to be observed ? — By the authority of the 
Church which on these days sets before us these 
saints of God as glorious witnesses and teachers 
of the truth, and also as our examples in the prac- 
tice of some virtue ,or resistance to some tempta- 
tion ; e. g., S. Stephen, in loving our enemies and 
praying for them ; S. James, in obeying God's 
calls ; S. John Baptist, in boldly rebuking vice, 
and patiently suffering for the truth ; S. Matthew, 
in overcoming the sin of covetousness. 

What saints are thus set before us as examples? 
« — The eleven original Apostles of our Lord, and 



THE PRAYER ROOK 



57 



SS. Matthias, Paul, and Barnabas ; the evangelists 
who were not Apostles, viz. S. Mark and S. Luke ; 
S. Stephen the first martyr, the Holy Innocents, 
who in one sense suffered on account of our Lord ; 
S. John Baptist, the forerunner of our Lord ; 
and the blessed Virgin Mary, His Mother, on the 
days of the Purification and of the Annunciation. 
There are also Collects, Epistles, and Gospels ap- 
pointed for two other days, i. e. S. Michael's, and 
All Saints' Day. 

There are two festivals of the Blessed Virgin, 
may they not also be considered as pertaining to 
our Saviour ? — Yes ; the Purification is the Feast 
of the Presentation of Christ in the Temple ; and 
the Annunciation commemorates the great fact of 
the Incarnation. 

What great truths does the Church bring before 
us on S. Michael's day? — The existence of the 
spiritual world, and its relation to us. 

What do we ask of God in the Collect for S. 
Michael's day ? — That he would appoint His holy 
angels to succour and defend us on earth. 

What do you mean by All Saints' day ? — It is 
the day on which we commemorate all those who 
have departed this life in the faith and the fear of 
Christ, and on which we pray to God that we 
may have grace given us so to follow them in all 
virtuous and godly living that with them we may 
be forever united to Him in the kingdom of 
heaven. 



58 CATECHISINGS ON 

The Order for the Administration of the 
Lord's Supper or Holy Communion. 

"What do you mean by the Lord's Supper ? — 
It is one of the two Sacraments ordained by Christ 
Himself, and it is called the Lord's Supper because 
it was instituted by our Lord while He was eat- 
ing the Paschal Feast with His disciples, on the 
evening before He suffered for us upon the Cross. 

Why is this Sacrament also called Holy Com- 
munion? — Because if we partake of it with re- 
pentance and faith we are made one with Christ 
and Christ with us, and through Christ, one 
with each other. 

What were our Lord's words when He insti- 
tuted it ? — He took bread and blessed it, and brake 
it, and gave it to His disciples, saying, Take, 
eat, this is My Body : and He took the cup, and 
gave thanks, and gave it to them, saying, Drink 
ye all of it, for this is My Blood of the New Tes- 
tament, which is shed for many for the remission 
of sins. (S. Matth. xxvi. 28.) 

Do the other Evangelists give us a similar ac- 
count of the institution ? — Yes ; S. Mark xiv. 22 ; 
S. Luke. xxii. 19 ; and S. Paul also (1 Cor. 
xi. 23, &c.) who declares that he " received it of 
the Lord." 

What other truths concerning this Sacrament 
may be gathered from Holy Scripture ? — In S. 
John vi. we are taught the necessity of receiving 
it, and the danger of neglecting it ; and in 1 Cor. 
xi. 28, the duty of examining ourselves as to our 
fitness before we come to it. 



THE PRAYER BOOK. 



59 



By what other titles is the service for the ad- 
ministration of this Sacrament commonly known 
in our branch of the Church? — It is called the 
Liturgy as being the great act of service of the 
Christian Religion, and the celebration of the 
Holy Eucharist, or simply the celebration. 

In case any person presents himself, who is a 
notorious evil liver or who has grievously injured 
his neighbour, is the Minister to admit him to 
the Lord's Supper? — Not until he has openly 
declared that he has repented of and amended 
his evil life; and has recompensed the parties to 
whom he has done wrong, or declared his purpose 
of doing so. 

If two parties are at open variance, is the Min- 
ister to admit them to the Lord's Supper ? — Not 
until they are reconciled. 

But if one be willing to forgive his neighbour 
and be reconciled, and the other not, what is the 
Minister to do? — To admit the one who is willing 
and reject the other. 

If the Minister does so reject a person, what 
is the next step he is directed to take ? — To give 
account of his action to the Ordinary as soon as 
conveniently may be. 

Who is meant by the Ordinary ? — The Bishop 
of the Diocese. 

What is the object of this? — That the person 
repelled may have his case examined and decided 
by the Bishop if he chooses to appeal to him. 

Is there any authority given in Scripture to the 
ministers of the Church thus to reject people from 
the Holy Communion? — Yes; S. Matth. xviii. 18, 



60 CATECHISINGS ON 

and S. John xx. 21, where our Lord gives to His 
Apostles the power of the keys, of binding and 
loosing, of remitting and retaining sins ; all which 
terms are taken from the forms of excommunica- 
tion of the Jewish Church. 

How does the Communion Service begin ? — The 
Priest stands at the right side of the Holy Table, 
and commences with the Lord's Prayer, the peo- 
ple kneeling. 

Has not the Lord's Prayer occurred twice be- 
fore in the Morning Service ? — Yes ; but this is a 
separate and distinct service by itself, and is often 
used at a different hour from Morning Prayer. 
The Lord's Prayer may be omitted here, if 
Morning Prayer have been said immediately 
before. 

What prayer is next offered ? — The Collect for 
Purity, in which we pray God to cleanse our 
hearts by the inspiration of His Holy Spirit. 

Why are these prayers used at this particular 
part of the service ? — They are intended especially 
as the Priest's preparation for the solemn service 
which he is about to celebrate, but the People 
also may be considered as taking part in them. 

How is the preparation continued? — The Ten 
Commandments are read from the twentieth chap- 
ter of Exodus. 

Why are the Commandments peculiarly appli- 
cable to this part of the Service? — They remind 
us of God's most holy law, and so bid us examine 
how far we have broken it, and confess our sin, 
before we draw near to the Lord's Table. 

What response are the people directed to make 



THE PRAYER BOOK. 



61 



after each of the commandments is read ? — "Lord, 
have mercy upon us and incline our hearts to 
keep this law." After the tenth Commandment, 
" Lord, have mercy upon us, and write all these 
Thy laws in our hearts, we beseech Thee.' 

What are these responses called ? — The Kyries, 
from "Kyrie eleison," the Greek for "Lord have 
mercy." 

By what name are the Ten Commandments 
sometimes called ? — The Decalogue. 

From what service did our Liturgy derive the 
Summary of the Law and the following Collect? 
— From the Scotch book where they are allowed 
to be used instead of the Commandments. lu 
cur Book they may be said in addition to the 
Decalogue. 

Where else does this Collect occur? — In the 
Confirmation Service, and as a Post Communion 
Collect in the English Book. 

After this Collect, or else immediately after the 
Commandments, what does the Priest proceed to 
lead? — The Collect, Epistle, and Gospel for the 
day. 

Why do the people strnd up when the Gospel 
is read? — It was the custom of the Ancient Church 
for the people to stand when any portion of our 
Lord's words was read, to show their reverence, 
and it has been continued with the Gospel in this 
service to the present day. 

Why do the people say "Glory be to Thee, O 
Lord," before the Gospel? — This too is an ancient 
custom handed down from the earliest times. 

After the Gospel is ended what do the Priest 



62 



CATECHISINGS ON 



and people join in repeating tc gether? — The Apos- 
tles' Creed or else the Nicene Creed, which great 
confession of the Christian Faith was adopted by 
the first General Council of the Church held at 
Nice in Asia Minor, a. d. 325. The Apostles' 
Creed may be used in this place, but the liberty 
to substitute it for the Nicene is rarely used. It 
is also allowed to omit the Creeds altogether in 
this place, if one of them has been read immedi- 
ately before in the Morning Service. 

Was the Creed adopted by the Nicene Fathers 
exactly the same as we now use it?— No; it was 
completed in its present form at the 2nd General 
Council held at Constantinople, A.d. 381, with the 
exception of the words "and the Son;" which 
were added at a later date, and not by a General 
Council, and were to some extent the cause of the 
schism between the Eastern and AVestern Churches. 

In what language was this Creed originally 
written? — In Greek. 

Mention any points which may be made more 
plain by a reference to the original text. — God of 
God, i. e , God from God. I believe in the Holy 
Ghost, the Lobd and Giver of life;" I believe 
that the Holy Ghost is God, and the Giver of 
life, &c. 

Why should the Creed be recited at this par- 
ticular part of the service? — Because we have just 
finished the reading of the Holy Scripture, on 
which the Creeds are founded. The recital of the 
Creed rightly follows the reading of the Epistle 
and Gospel, because its articles are founded upon 
Holy Scripture ; it rightly precedes the Adminis- 



THE PKAYEK BOOK. 



63 



tration of Holy Communion, because we ought ,o 
make a profession of our iaith before we are ad- 
mitted to the greatest privilege of the Christian 
Church. 

What directions are given in the Rubric which 
follows the Creed? — Notice is now to be given of 
the holy days or fasting days in the week following, 
and, if occasion be, of the Holy Communion , also 
of the Banns of Matrimony and other matters to 
be published. 

Who is to give these and other notices ? — The 
minister, who is the only person authorised to give 
any notices in church : nor should he publish any- 
thing but what is prescribed in the rules of the 
Prayer Book, or enjoined by the Bishop, or relates 
to the services of the Church. 

How does the service proceed after these notices 
have been read ? — Then follows the sermon. 

When the Sermon is ended what is the minister 
directed to do ? — To return to the Lord's Table, 
and begin the Offertory, saying one or more of the 
sentences following. 

What do you mean by the Offertory? — The 
sentences which are said or sung while the collec- 
tion is being made from the congregation of their 
free-will offerings for the service of God or His 
poor. 

What is the subject of these Sentences? — They 
all bear on the duty of almsgiving and offering for 
God's service. 

Are all these sentences taken from the Canonical 
Books ? — No : two are taken from the Apocryphal 
Book of Tobit, who was frequently alluded to in 
ancient times as an example in almsgiving. 



64 



CATECHISINGS ON 



What was the rule which Tobit adopted with 
regard to giving? — He divided his income into 
ten portions, and three of these parts he spent in 
God's service, and in the relief of His poor. 

What was the rule which Zaccheus resolved to 
adopt as set before us in the Sentences ?- — To give 
the half of his goods to the poor, and to restore 
fourfold if he had wronged any one. 

W r hat seems to have been the common practice 
of the Jews in the time of our Lord with regard 
to giving? — To give a tenth of their incomes to 
the service of God. 

What rule is laid down in the New Testament 
for all Christians ? — To give each man in propor- 
tion to his means according as God prospers him, 
and to give cheerfully and willingly: each man 
therefore ought to set apart a settled portion of 
his income, as an offering to the service of God. 

Does this rule with regard to giving apply to 
the poor? — Yes; it applies to all. We gather 
from our Lord's words on the widow's mite, that 
He will accept the smallest offerings of the poor, 
if only in proportion to their means, with the same 
favour as the largest offerings of the rich. 

After the collection is made, what is the minister 
directed to do with it?— Humbly to present it 
upon the holy Table ; and when there is a com- 
munion he is also now to place upon the Table as 
much bread and wine as ke shall think sufficient. 

When this is done what is he to do next ? — To 
read the prayer for the Church Militant. 

What is the exact title of this prayer ? — The 
prayer lor the whole state of Christ's Church 
militant. 



THE PRAYER BOOK. 



65 



Into how many parts may we divide this prayer 
for the Church Militant? — Into three; (1) the 
oblation in which we pray God to accept our 
alms and oblations, (2) The intercession for the 
whole Church, for Christian Kulers, Bishops, 
and Clergy, for the people, and all in affliction, 
(3) The thanksgiving for the faithful departed. 

What is the distinction between Alms, and Ob- 
lations ? — Alms are offerings for the relief of the 
poor. Oblations are offerings of any kind for re- 
ligious purposes. 

What is the meaning of this word, " Militant/' 
-which occurs in the title of the prayer ? — It means 
"fighting," i. e., in the Christian warfare, and is 
opposed to the Church Triumphant — which will 
be at rest. 

What is the meaning of the word " transitory?" 
— Passing away. 

What part of the Service comes next in ordc? to 
the prayer for the Church Militant ? — The two 
Exhortations to Holy Communion. 

When are these Exhortations to be read — 
One or other of them is to be read, when the 
Minister gives warning for the celebration of the 
Holy Communion on the preceding Sunday ; but 
he may read only a part of tfce first Exhortation. 

What are the subjects of these Exhortations — ■ 
The first warns people of the danger of coming 
unworthily ; the second, of the danger of staying 
away. 

What particular directions are given us in the 
first of these Exhortations ? — We are called upon 
to thank God for having given His Son, not only 



66 



CATECHISIXGS ON 



to die for us, but also to be our spiritual food and 
sustenance in this . holy Sacrament, and to con- 
sider well in the ensuing time the blessings to be 
obtained from it by all who receive it worthily, 
and the perils incurred by receiving it unworthily. 

What preparation does the Exhortation direct 
us to make in order that we may receive it wor- 
thily ? — We are to begin by examining ourselves 
by the rule of God's commandments, as to our 
sins (1) against God, and (2) against our neigh- 
bour. 

When we have discovered what our sins against 
God have been, what are we to do? — We are 
humbly to confess them to Him, w T ith full purpose 
of amendment of life. 

When we have discovered what our sins against 
our neighbour have been, what are we to do ? — We 
are to reconcile ourselves to him and make restitu- 
tion and satisfaction as far as we can, for any wrong 
we have done him. 

If any one has injured us, what are we to do ? — 
To be ready to forgive him, as we hope to be for- 
given of God. 

If a man observes these directions will he be a 
worthy partaker of the Lord's Table ? — Yes. 

Who then are they who are unworthy partakers 
who will only increase their condemnation by 
coming? — Those who are living in any known sin 
without any desire or intention of forsaking it. 

But suppose a person cannot satisfy his own 
conscience as to whether he is fit to come or not, 
what is he directed to do ? — To go to the minister 
of the parish, or to some other minister, and 'open 
his grief. 



J 



THE PRAYER BOOK. 67 

What may we gather from these directions as to 
the view of our Church with regard to Confession? 
— That confession to God is essential to all ; to 
His ministers, permitted, and enjoined in particu- 
lar cases. The plan recommended by the Church 
is, that we examine ourselves, and confess our sins 
to God; if we can rest in this, it is enough ; if not, 
we are to go to a minister and open our grief to 
him, and so obtain the benefit of his godly counsel 
and advice to the end that our conscience may be 
quieted. 

What is the meaning of the following words 
which occur in the first Exhortation? — " Comfort- 
able," productive of comfort, i. e. peace of mind ; 
" meritorious," deserving of reward, applied to the 
sufferings of pur Lord, which have deserved the 
pardon of our sins : 6% mean season," middle time, 
i. e. that which comes between the notice and the 
celebration of the Holy Communion ; " dissem- 
blers," those who try to appear different from 
w T hat they are; " marriage garment," an allusion 
to the parable of the marriage of the king's son, 
(S. Matth. xxii. ;) " conversation," not merely 
words, but general course of moral conduct; "res- 
titution " giving back anything we have obtained 
wrongfully ; " satisfaction," making such amend 
as the injured person thinks sufficient; " condemna- 
tion," judgment or punishment, not necessarily 
eternal, for it is an allusion to 1 Cor. xi. 29, 
where S. Paul is evidently referring to some tem- 
poral punishments with which the Corinthians had 
been visited. 

On what occasion is the second Exhortation to 



68 CATECHISINGS ON 

be used? — When the minister sees the people 
negligent in coming to the Holy Communion. 

What is the subject of this Exhortation? — It 
is an earnest and affectionate invitation to lay 
aside all excuses, and come to the Lord's Table. 

What parable is alluded to and commented ou 
in this Exhortation? — The parable of the Great 
Supper. (S. Luke xiv. 15.) 

What lesson is impressed upon us ? — That when 
God has invited us, and commanded us to com Q , 
all excuses that can be invented will be as vain as 
the excuses made in the Parable, and that as the 
men who made excuses were excluded from the 
Great Supper, so will it be with those who habit- 
ually turn away from the Lord's Table. 

What inference is to be derived from the Ex- 
hortation ? — That the Church considers this sacra- 
ment to be generally necessary to salvation. 

What part of the service comes next in order 
to the Exhortations? — The second portion of the 
Communion Service, which is used at the celebra- 
tion of the Lord's Supper, now begins. 

Into what parts may this second portion of the 
service be divided? — Into three parts, which may 
be termed (1) the Pre-Communion, or the part 
before the Communion, (2) the Communion itself, 
and (3) the Post-Communion, or the part after 
the Communion. 

Of what does the Pre-Communion consist ? — 
The Exhortation, the Invitation, the Confession, 
the Absolution, the Comfortable Words, the Pref- 
ace, and the Prayer of Humble Access. 

Of what does the Communion itself consist ? — 



THE PRAYER BOOK. 



The consecration and administration of the Ele- 
ments. 

Of what does the Post-Communion consist? — 
The Lord's Prayer, the thanksgiving after recep- 
tion, the Gloria in Excelsis, and the Blessing. 

The Pre-Communion. 

What is the subject of the Exhortation with 
which this part of the service begins? — It is a 
more full exposition of the arguments used in the 
first Exhortation considered above, on the great 
benefits of receiving this Holy Sacrament worthily, 
and the danger of receiving it unworthily. 

Who are the persons who are bidden in the In- 
vitation to draw near and partake of this Sacra- 
ment to their comfort ? — All those who earnestly 
repent them of their sins, are in love and charity 
with their neighbours, and intend to lead a new 
life, following the commandments of God and 
walking from henceforth in His holy ways. 

If we come within the terms of this invitation 
need we have any fears of our being unworthy 
recipients? — No ; if we have repentance, faith, and 
charity, we are the very persons for whom this 
Holy Sacrament was instituted, however great 
our past sins may have been. 

By whom is the general confession to be made ? 
— By the minister and all the people, kneeling 
humbly upon their knees . 

Is this confession the same as the one already 
considered in the office of daily prayer ? — No ; It 
is a distinct form containing a more special pro- 
fession of our repentance. 



70 



CATECHISINGS ON 



From whence is the form of absolution which 
follows derived? — From the old services of the 
Church of England in the uses of Sarum and 
Hereford. 

What is the subject of the sentences from Holy 
Scripture which follow the absolution ? — They are 
" comfortable words," assuring all who repent 
them of their sins that God will pardon them for 
the sake of Jesus Christ our Lord. 

From whence are the Versicles and the Preface 
which follow derived? — These passages, together 
with the Gloria in Excelsis in the Post-Commu- 
nion, may probably be traced to Apostolic times, 
for they exist in nearly the same words in all 
Primitive Liturgies. 

By what name is the Versicle, " Lift up your 
hearts," known? — By the Latin version of it — 
Sursum Corda. 

For what particular Festivals are the Proper 
Prefaces appointed ? — Christmas Day, Easter -Day, 
Ascension day, and Whitsun-day, with their Oc- 
taves, and Trinity Sunday. 

What name is given to the Hymn " Holy, Holy, 
Holy, &c," which is sung after the Preface ? — It 
is called the Ter Sanctus, or the Trisagion. 

What is the subject of the Prayer of Humble 
Access? — The priest in behalf of all who are 
about to partake of the Holy Communion makes 
again a profession of un worthiness, and offers a 
petition, that all may be partakers of the benefits 
of that Holy Sacrament. 

To what story in the gospels is allusion made in 
this address ? — To the account of the Syrophceni- 
cian woman, who was so eminent for humility. 



THE PRAYER BOOK. 



r 7J 



The Consecration and Administration of 
the Elements. 

What direction is given in the Kubric afc the 
commencement of this portion of the service? — 
" When the Priest, standing before the Table, hath 
so ordered the Bread and Wine, that he may with 
the more readiness and decency break the Bread 
before the people and take the Cup into his hands, 
he shall say the Prayer of Consecration." 

Does our Church unite all points essential to 
a valid consecration ? — Yes. Her ministers have 
received their commission in an unbroken line of 
succession from the Apostles, and they offer a 
petition that the Bread and Wine may convey 
Christ's Body and Blood to us ; and they recite 
our Lord's own words of Institution. 

Mention the exact words of the petition that 
the elements may convey Christ's Body and 
Blood. — " Grant that we receiving these Thy crea- 
tures of Bread and Wine, may be partakers of His 
most blessed Body and Blood." 

Is the prayer of Consecration the same as in the 
English Prayer Book? — No, it is taken almost 
word for word from the Liturgy of the Church of 
Scotland. 

Into what parts is this prayer divided ? — There 
is first the recital of the institution of the Eucha- 
rist — then the Oblation, then the Invocation. 

What is the Priest directed to do as he recites 
the words of Institution ? — To take the paten in 
his hands, break the bread, and lay his hand upon 
all the bread ; then, to take the cup in his hand, 



72 



CATECHISINGS ON 



and lay his hand upon every vessel in which there 
is any wine to be consecrated. 

What -is the Oblation ? — The offering of the 
"holy gifts" to God, in commemoration of the 
Sacrifice of Christ. 

What is the Invocation? — A prayer that the 
Bread and Wine may be blessed by the Holy 
Spirit, as well as by the Word of God. 

What else is contained in the latter part of the 
prayer of Consecration ? — The offering to God of 
ourselves, as a living sacrifice to Him, with a 
prayer both for ourselves and others and for the 
acceptance of our service. 

What may be understood by the Amen at the 
end of the prayer ? — That the People join with 
the Priest in making the offering. This has been 
supposed to be referred to in 1 Cor. xiv. 16, and 
is mentioned by Justin Martyr, 

What is appointed to follow the consecration? 
— The singing of a Hymn. 

The hymn ended, what is the Priest directed 
next to do ? — To receive the Communion in both 
kinds himself, and then deliver the same to the 
Bishops, Priests, and Deacons in like manner, and 
after that, to the people in order, all devoutly 
kneeling. 

Why are the words "in both kinds" introduced 
into the rubric ? — Because on this point the Ro- 
man Church has departed from the institution of 
our Lord. 

What is the practice of the Roman Church in 
the administration of the elements? — The Priest 
himself communicates in both kinds, but admin- 
isters the bread only to the people. 



THE PRAYER BOOK. 



73 



What is the custom of the Eastern Church ? — 
The bread is broken into the chalice, and so both 
bread and wine together are administered to the 
people. 

What is the account given us in the Gospels of 
the institution by our Lord? — He took bread 
and brake it, and gave it to His disciples, saying, 
Take, eat, this is My Body. He took the cup, and 
gave it to them, saying, Drink ye all of this. 
Hence the Reformers returned to the mode of 
administration which was appointed by our Lord. 

From whence are the words derived which the 
minister uses when he delivers the consecrated 
elements to each communicant? — The first sen- 
tence in each form is taken from the old Services 
of the English Church. The last was substituted 
for it in the 2nd Edward VI. Afterwards the 
two forms were combined. 

In what manner are the people to receive the 
consecrated elements ? — " Into their hands" (gloves 
should be taken off) devoutly kneeling at the cus- 
tomary place. 

Why are we directed to kneel ? — As an expres- 
sion of our reverence, and of our gratitude to 
God for the blessings He bestows upon us. 

Does this kneeling imply any adoration of the 
elements of Bread and Wine ? — Certainly not- for 
they remain in their natural substances. 

What is the opinion that the substances of 
bread and wine no longer remain called ? — Tran- 
substantiation. 

How did the early Christian writers speak of 
the mystery of the presence of Christ in this 



74 



CATECHISINGS ON 



Sacrament? — They compared the Incarnation to 
it, saying that as there are two parts in the Sacra- 
ment of the Holy Communion, (1) outward, (2) 
inward and unseen, so our Blessed Lord's Person 
united two whole and perfect natures, the Man- 
hood and the Godhead, the first of which was 
outward and visible, the second inward and un- 
seen. 

" What is the outward part or sign of the Lord's 
Supper?" — "Bread and wine, which the Lord 
hath commanded to be received." 

"What is the inward part, or thing signified?" 
— " The Body and Blood of Christ, which are 
spiritually taken and received by the faithful in 
the Lord's Supper." 

In what manner is our Blessed Lord present 
with us in this Sacrament ? — After a heavenly 
and spiritual manner. 

What is to be done with any portion of the 
consecrated elements which remains after all have 
communicated ? — The minister is to jolace it rev- 
erently on the Table, and cover it with a fair 
linen cloth. 

The Post-Communion. 

How does the Post-Communion begin ? — With 
the Lord's Prayer, (which comes with special fit- 
ness from the lips of those who have just been 
made one with Christ, and Christ with them) 
after which the thanksgiving is said. 

From whence is the Gloria in Excelsis taken? 
— This form, which was called by the Eastern 
Church the Great Doxology, is of the highest an- 



THE PRAYER BOOK. 



75 



tiquity. The first words are the song of the angels. 
(S. Luke ii. 14.) 

Into what pai;ts may the blessing which follows 
the Gloria in Excelsis be divided ? — There is first 
the Peace, which is founded upon Phil. iv. 7, and 
corresponds with the kiss of Peace, which was one 
of the ceremonies of all the primitive Liturgies ; 
then the blessing itself. 

Immediately after the blessing, what is to be 
done ? — If any of the consecrated Bread and Wine . 
remain, the minister and other communicants are 
reverently to eat and drink the same. 

Why is the direction given that all the conse- 
crated elements shall be consumed ? — To prevent 
their being put to any ordinary use after their 
being consecrated and presented as an offering 
and memorial before God ; and also that they may 
not be put to any superstitious use. 

What is the duty of the communicants with re- 
gard to this ? — To be ready if the Priest needs 
them to assist him. 

How are the consecrated Elements to be re- 
ceived ? — " Reverently.'' 

Is the service to be considered as finished until 
this is done ? — No. It would seem that the con- 
gregation should remain until they see that the 
Priest is about to leave the Chancel. 

How may this and other pauses in the service, 
especially while others are being communicated, 
be profitably employed ? — In prayer and medita- 
tion. 

Where are the five collects which come after the 
Blessing appointed to be used ? — " After the col- 



76 



CATECHISINGS ON 



lects of Morning and Evening Prayer, or Commun- 
ion, at the discretion of the minister;" and there 
is reason to think that they are intended also to 
be used immediately before the blessing. 

If there be neither Sermon nor Communion, 
how is the Service to end upon Sundays or Holy 
Days ? — With the blessing, pronounced after the 
Gospel. 

But if there be a Sermon, how then is the Ser- , 
B vice to end? — Our Prayer-Book contains no ex- 
press order; but the English Book directed the 
Service to proceed to the end of the Prayer for 
Christ's Church Militant, concluding with one 
of the Collects at the end of the Communion 
Service, and the blessing. 

The Offices for Holy Baptism. 

How many Baptismal Services are there in the 
Prayer Book? — Three; (1) Public Baptism of 
Infants ; (2) Private Baptism of Infants ; (3) 
Public Baptism of such as are of Riper Years. 

When is the Service of Public Baptism of In- 
fants to be used in Church? — On Sundays and 
other Holy-days, or Prayer days. 

Why on those days? — (1) That the congrega- 
tion may testify the receiving of the newly bap- 
tized into the Church; (2) that they may be 
reminded of their own profession made to God in 
their baptism. 

May children be baptized on other days?— 
Yes ; if necessity require it. 

At what part of the Service are children bap- 
tized ? — Immediately after the Second Lesson. 



THE PRAYER BOOK. 



77 



In what part of the church ? — At the font, so 
called because streams or fountains (as at JEnon) 
were the first places of baptism. 

Why is the font sometimes placed near the 
entrance of the church ? — Because baptism is the 
door by which we are admitted into the Church. 

Into what parts may the Service be divided ? — 
(1) The Introduction ; (2) the Renunciation and 
Profession ; (3) the Baptism of the Child ; (4) the 
Address to the Sponsors. 

We have seen that the other Services of the 
Church were compiled by the Reformers from 
ancient sources ; was this the case with the Bap- 
tismal Service ? — Yes ; the Introduction is taken 
from the Order for admitting catechumens from 
the Sarum Ritual ; the rest from that and from 
the Ritual compiled by Herman, Bishop of Co- 
logne, a. d. 1545. 

Are all the ceremonies which were then used 
retained in our Service ? — No ; many which were 
very ancient, if not primitive, and ordered in the 
1st Book of Edward VI., were discontinued in 
the 2nd, e. g. (1) the form of Exorcism ; (2) the 
offering of a white robe, or chrisom, with milk, 
honey, and salt ; (3) the anointing with oil ; (4) 
the first part of the service was originally read 
outside the church. 

What is the history of the introductory part of 
the Service ? — It was originally a part of the ser- 
vice used by the ancient Church for the admission 
of catechumens, but in process of time this service 
was merged in the Baptismal Service. 

What is the subject of the Prayers we offer in 



78 



CATECHISINGS ON 



this part of the Service? — We pray that the child 
may obtain remission of sin, the gift of the Holy 
Spirit, and that he may be born again, and be 
made an heir of everlasting salvation. 

What portion of Scripture is read as the Gos- 
pel in this Service? — S. Mark x. 13-16, in which 
we have the account of the reception and blessing 
of little children by our Lord. 

Is there any express mention of the baptism of 
infants in this passage? — No ; only of our Lord's 
willingness to receive them, (which is precisely 
what He does for infants in Holy Baptism) and 
His rebuke of those who would have kept them 
from Him (which is precisely what they do who 
reject Infant baptism.) 

What other authority have we for the baptism 
of infants? — (1) The general command of our 
Lord, "Go ye, baptize all nations;" (2) the 
practice of the Apostles, who baptized whole 
households; (3) the inference from the Rite of 
Circumcision, by which infants were admitted 
into covenant with God when eight days old; (4) 
the practice of the primitive Church. 

Where does the second part of the Service 
begin? — The address to the sponsors on the re- 
nunciations and professions they are about to 
make on the child's behalf. 

What are the renunciations they make?— They 
renounce, in the child's name, the Devil and all 
his works, the vain pomp and glory of this world, 
with all covetous desires of the same, and the 
sinful desires of the flesh. (In the early Church 
the catechumens or sponsors turned to the west 
when they made these renunciations.) 



THE PRAYER BOOK. 



79 



What are the professions which they make ? — 
(1) Their belief in the Articles of the Christian 
Faith; (2) their desire to be baptized in the 
same ; (3) their intention to keep God's will and 
commandments. (In the early Church they 
turned to the east when they made these profes- 
sions.) 

Whence are the first four petitions which follow 
the vows, derived? — From the ancient ritual of 
the Gallican Church. 

Where does the third part of the Service begin? 
— With a Prayer of Consecration of the water, 
which is found in all ancient .Baptismal Offices 
both of east and west. 

What follows this Prayer? — The baptism of the 
child, the minister first taking the child into his 
arms and requiring the sponsors to name it. 

What is the usual way of baptizing a child ?— 
By affusion or pouring water upon it in the Name 
of the Father, and of the Son, and of the Holy 
Ghost. 

Is this the only mode of baptism which the 
Church allows? — No; the rubric directs that the 
baptism should be by immersion, i. e., by being 
dipped in the water, or by pouring water upon it. 

Is it material which of these forms is adopted ? 
— No, they are both of them equally valid. 

After the child is baptized what is the Priest 
directed to do ? — To sign it with the sign of the 
Cross, in token that hereafter fte shall not be 
ashamed to confess the faith of Christ cruci- 
fied, &c. 

Why was this ceremony retained in our Service ? 



80 



CATECHISINGS ON 



— Because it was found to have been practised by 
the Universal Church from the earliest times. 

May it be omitted ? — It may, though the 
Church declares it knows no worthy cause of 
scruple concerning it. 

What prayers follow the baptism of the child ? 
— (1) The Lord's Prayer, for now the child is en- 
titled to use it as being a member of Christ, and 
child of God; (2) the thanksgiving, in which we 
thank God " that it hath-pleased Thee to regene- 
rate this infant with Thy Holy Spirit, to receive 
him for Thine own child by adoption, and to in- 
corporate him into Thy holy Church ; " and also 
pray " that he may lead the rest of his life accord- 
ing to this beginning." 

What is the fourth or last part of the Service ? 
— The Exhortation to the sponsors. 

How many sponsors are required for a child? — 
Three; for a boy, two godfathers and one god- 
mother ; for a girl, two godmothers and one god- 
father. 

What are the duties of sponsors as set forth in 
the Exhortation? — To see (1) that their godchil- 
dren be taught the nature of the solemn vow, 
promise, and profession made for them ; (2) that 
they be instructed in the elements of the Chris- 
tian Religion; (3) that they be virtuously brought 
up to lead a godly and Christian life; (4) that 
they be brought to the Bishop to be confirmed. 

If such be the duties of a sponsor, what sort of 
persons should parents select as sponsors to their 
children? — Religious persons, and, if possible, com- 
municants. 



THE PRAYER BOOK. 



81 



Why should sponsors be communicants ? — Be- 
cause those who are fulfilling their own religious 
duties will be more likely to teach others. 

But if no fit persons can be found, will the child 
be deprived of the benefits of Holy Baptism ? — 
No; the unworthiness of the sponsor does not 
affect the child. 

Ought those who are fit persons to decline this 
office? — No; it is an act of charity which all true 
Christians ought gladly to undertake. 

If parents are bringing up their children prop- 
erly, are the sponsors called upon to interfere? — 
No; but if the parents neglect their duty, and 
suffer their children to grow up in sin and igno- 
rance, it then becomes fhe duty of the sponsors to 
interfere. 

Is the sponsor required to support his godchil- 
dren if they are poor or in want? — No; he has 
nothing to do with the care of the body — this is 
the parents' work ; it is the soul he has promised 
to care for. 

How long does the office of sponsor continue ? 
— Until he has brought his godchild to the Bishop 
to be confirmed. 

Are parents to be admitted as sponsors for their 
children ?— Yes, if it be desired ; but the intention 
of the Church is to provide additional security 
for the child's Christian education ; and parents 
are already under that obligation. 

What direction is given to the minister in re- 
gard to omitting parts of this service ? — He may 
omit from the first prayer to the questions, and 
from them to the prayer of consecration, provided 



82 



CATECHISINGS ON 



that the whole be used once a month, if there be 
a Baptism. 

What is the second Baptismal Service ? — The 
Ministration of Private Baptism of Children in 
houses. 

When is this Service to be used? — Only in 
cases of necessity, when the child is too ill to l3e 
brought to Church; in such cases the minister 
may go to the house and baptize the child. 

What is meant by the rubric which says that 
the child is to be baptized by the minister of the 
parish or any other " lawful " minister ? — That a 
minister of the Church should baptize. 

When children have been baptized at home, 
are they required to be baptized again in Church ? 
— No ; there is but " one baptism for the remission 
of sins." They are brought to Church to be re- 
ceived into the body of the faithful, and that their 
sponsors may answer for them. 

But if it be doubtful whether the child has been 
rightly baptized, what is the Priest to do ? — To 
baptize the child with these words : "If thou art 
not already baptized, I baptize thee in the Name 
of the Father, and of the Son, and of the Holy 
Ghost. Amen." 

What are essential things in Baptism ? — Wash- 
ing with water, in the name of the Father, and 
of the Son, and of the Holy Ghost. 

What is the third Baptismal Service ? — The 
Ministration of Baptism to such as are of Piper 
Years, and able to answer for themselves. 

Are sponsors required to answer for such per- 
sons ? — No ; their Godfathers and Godmothers are 



THE PRAYER BOOK. 



83 



only to present them at the font, and to be wit- 
nesses of the answers they make for themselves, 
and to put them in mind in after life of the solemn 
vow and profession they have made. 

Why is timely notice to be given to the minis- 
ter before the baptism of those in riper years? 
— (1) That they may be examined whether they 
are sufficiently instructed in the principles of the 
Christian religion, and (2) may be exhorted to 
prepare themselves by prayer and fasting for the 
receiving of this Holy Sacrament. 

What are the chief differences between this 
Service and the Service of the Baptism of Infants? 
— The Gospel is taken from S. John iii. 1-8, (our 
Lord's conversation with Nicodemus on Baptism) 
instead of S. Mark x. 13-16, and the persons bap- 
tized answer for themselves, instead of having 
sponsors to answer for them. 

When was this Service added to the Prayer 
Book? — After the Savoy Conference, 1662, for 
two reasons, (1) for the baptism of many who had 
grown up during the Commonwealth unbaptized; 
(2) for the baptizing of natives in the plantations 
or colonies, and others converted to the Faith. 
(See Preface of 1662 to the English Prayer Book.) 

The Catechism. 

By whom is this Catechism to be learnt ? — By 
every person before he is brought to the Bishop 
to be confirmed. 

What is the meaning of this word Catechism ? 
— It is derived from a Greek word which signifies 
instruction by question and answer. 



84 



CATECHISINGS ON 



What authority have we for adopting this 
method of teaching ?— The practice of the Jewish 
and of the primitive Church. 

What allusions are there to it in Scripture ? — ■ 
When our Blessed Lord was twelve years of age, 
He attended in the Temple to be catechized, S. 
Luke ii. 46. See S. Luke i. 4; Acts xviii. 25; 
Rom. ii. 18, where the word translated "instruct" 
is literally " catechize;" and also 2 Tim. iii. 15. 

When was our Catechism drawn up ? — The first 
part as far as the Sacraments, at the Reformation ; 
the last part, on the Sacraments, at the Hampton 
Court Conference. 

What directions are given in the rubric to the 
minister about catechizing ? — He is diligently to 
catechize the children of the parish openly in the 
Church on Sundays and holydays, or other oc- 
casions. 

What directions are given to parents and mas- 
ters ? — They are to send their children, servants, 
and apprentices to Church to be catechized by the 
minister. 

The Order of Confirmation. 

What do you mean by Confirmation ? — The lay- 
ing on of hands by the Bishop, upon those that 
are baptized and come to years of discretion. 

Is there any mention of Confirmation in Holy 
Scripture? — Yes; we have instances of it, Acts 
viii. 17, and xix. 6 ; and it is mentioned in Heb. 
vi. 2, as the laying on of hands. 

Why is it called Confirmation? — Because God 
confirms, establishes or strengthens those who re- 



THE PRAYER BOOK. 



85 



ceive it faithfully with the gifts and graces of His 
Holy Spirit, at the laying on of the hands of 
his servant the Bishop; and they also for their 
part confirm their baptismal engagement. 

What part do those who are confirmed take in 
the Service ? — They answer "I do" to the question 
of the Bishop, i. e., I do renew, in the presence of 
God and of this congregation, the solemn vow 
and promise which was made in my name at my 
baptism : I do ratify and confirm the same in my 
own person : I do acknowledge myself bound to 
believe and to do all those things which my spon- 
sors then undertook for me. 

After this answer is given, what does the Bishop 
do ? — He lays his hands upon the head of every 
one severally with words of prayer and benediction. 

Are persons responsible for their sins before 
they are confirmed ? — Yes ; they are responsible 
to God from the time they are able to know right 
from wrong. 

What amount of learning is required of persons 
to be confirmed ? — They must be able to say the 
Creed, the Lord's Prayer, and the Command- 
ments, and to answer the questions contained in 
the Catechism. 

Is this knowledge the most essential thing in 
candidates for Confirmation ? — No ; the most es- 
sential thing is that they be earnest in their desire 
to obtain strength from God, and to serve Him 
faithfully for the future. 

To what privilege are people admitted after 
they have been confirmed? — To the Sacrament of 
Holy Communion. 



86 



CATECHISINGS ON 



Why does not the Church generally admit per- 
sons to this Sacrament until they have been con- 
firmed? — Because before persons are admitted to 
the highest privileges of the Church, they should 
have made a faithful use of the lower; because it 
is evident that Confirmation has always been ad- 
ministered (when practicable) before admission to 
the Holy Communion ; because the special assist- 
ance of the Holy Ghost is needed to qualify one 
to take part in the great Christian Sacrifice ; 
and because, (in the case of those baptized in in- 
fancy,) they have not "with their own mouth and 
consent" assumed publicly the obligations of the 
Christian covenant. 

From what sources is our Confirmation Service 
derived? — The Preface was compiled at the Refor- 
mation, and was originally part of a Rubric, the 
first Collect is taken from the old services of the 
Church of England and found in the Sacramentary 
of Gelasius, and was probably received by him 
from Apostolic times ; the second Collect was 
compiled at the Reformation, and the third is from 
an old^ English service book. The present ar- 
rangement was made by Bishop Cosin in 1662 

What is the right view to take of Confirmation ? 
— It is to be regarded (1) as a means of obtaining 
strength from God ; (2) as a preparation for first 
Communion. , 

The Form of Solemnization of Matrimony. 

Why is marriage considered a religious service ? 
■ — Because it was instituted by God Himself, and 
sanctioned by our Lord by His presence at the 
marriage feast at Cana. 



THE PRAYER BOOK. 



87 



What is the subject of the first two rubrics pre- 
ceding the Service? — They direct conformity to 
the laws of the various States, leaving this to the 
discretion of each minister, and give the form for 
the publication of Banns, if they are required by 
law. 

Why are Banns published ? — Because there 
may be some legal impediment to the marriage 
which the minister may not know. These imped- 
iments are three ; (1) a previous marriage if the 
husband or wife be still living; (2) consanguinity 
(i. e., relationship of persons by blood, ) or affinity 
through the previous marriage of either party to 
a near relative of the other. (For information as 
to what are the "prohibited degrees/' reference 
must be made to larger works.) (3) Absence of 
consent of parents or guardians when suclrconsent 
is required by law. 

Why is a previous marriage an impediment ? — 
Because polygamy, i.e., having more than one wife, 
is against the whole spirit of the New Testament : 
and its prohibition is implied in passages such as 
1 Cor. vii. 2, 6. 

Where should marriages be celebrated ? — " The 
persons to be married shall come into the body of 
the church, or shall be ready in some proper 
house, with their friends and neighbours." 

Why should marriages take place in church ? 
— Because it is the place for the performance of 
religious rites, and to ensure greater reverence and 
propriety. 

And why should friends and neighbours be 
present ? — To secure the benefit of their sympathy 



88 



CATECHISINGS ON 



and prayers, to avoid the scandal of clandestine 
marriages, and to make certain the fact of the 
marriage in case the record of it shonld be de- 
stroyed. 

What further security is provided against unlaw- 
ful marriages ? — The persons present at the mar- 
riage are called upon to show cause, if they can, 
why the persons present may not lawfully be join- 
ed together ; and the persons to be married are 
also solemnly charged to confess any impediment 
of which they may be aware. 

Into what several parts may the Service be 
divided ? — The espousals and the marriage. 

What promises does the man make in the 
espousals — That he will love, comfort, honor, 
maintain and be faithful to his wife till death. 

What promises does the woman make ? — That 
she will love, honour, and obey her husband, and 
be faithful to him till death. 

What sign or pledge of this does the man give 
and the woman accept? — A ring, which was in 
primitive times an emblem of authority, as being 
a signet, an emblem too of eternity, to show that 
they were man and wife till death. 

What is the meaning of the following expres- 
sions ? — " For better for worse : " Irrespective of 
any change in personal disposition or worldly cir- 
cumstances. "I plight thee my troth:" I pledge 
thee my truth, i. e., I solemnly promise. 

What Scriptural example is set before the mar- 
ried couple in the Service ? — Isaac and Rebecca, 
living faithfully together. 

From what sources is our present Marriage 



THE PRAYER BOOK, 



89 



Service derived ? — It is taken from the old Service 
Books of the English Church. In our American 
Prayer Book, it is, however, very much shortened ; 
and the part formerly ordered to be said at the 
Lord's Table is wholly omitted. 

"What directions does S. Paul give to Christian 
people as to the sort of persons they should seek 
to marry? — He intimates that it should be "only 
in the Lord/' 1 Cor. vii. 39 ; that is, it should be 
people of the same hopes in the Lord, i. e., Chris- 
tians; and again he says, "Be not unequally 
yoked with unbelievers." The spirit too of the 
command given by God to the Israelites of old 
against marriage with the idolatrous Canaanites 
will apply to Christians. 

The Order for the Visitation of the Sick. 

"What direction is given in the rubric at the 
beginning of this Service? — That when any person 
is sick notice shall be given to the minister of the 
parish. 

Why is notice to be given to the minister of 
the parish? — Because otherwise he mav not hear 
of it. 

Should people wait till they are in great danger 
before they send for the clergyman ? — No ; if so 
they may be too ill to derive any benefit from his 
visit. 

Is sickness the proper time for preparing to 
meet God? — No; this is to be done in health, 
for no man can be certain that he will have a pre- 
vious sickness, or that, if he has, he will retain his 



90 



CATECHISINGS ON 



senses so as to be able to make his peace with 
God. Still, sickness is a renewed call to prepare 
for death. 

Is a deathbed repentance an impossible thing ? 
— Not impossible ; as the example of the penitent 
thief shows us ; but, as S. Augustine says, one 
was saved that none might despair, but only one, 
that none might presume. The only safe way is 
to prepare for death when we are in health and 
strength, and there is no immediate prospect of 
death before us. 

Should sick people and their friends omit send- 
ing for the minister for fear that his visit may 
excite or alarm the patient, and so hinder his re- 
covery? — Some discretion should be used; but 
they ought to remember that the prayers of the 
Church may avaiJ for the healing of the sick, 
that the patient may be relieved by making his 
peace with God, and especially that the eternal 
life of body and soul is far more important than 
the present life of the body. 

What is the subject of the Exhortation ? — That 
all sickness comes from God, that it is sent either 
to try our faith, or to correct and amend some- 
thing which He sees amiss in us, that if we bear 
it as we should it shall turn to our profit, that it 
is sent in love, as the correction of a Father, and 
that we should be comforted by the example of 
Christ's suffering. 

What then is the sick person exhorted to do? 
— To take his sickness patiently, to remember his 
Baptismal profession and to examine himself, in 
preparation for the last Judgment. 



THE PRAYER BOOK. 



91 



What are the chief heads of this examination ? 
— AVhether he believe all the articles of the 
Christian Faith ; (2) whether he repent him truly 
of his sins, and (3) whether he be in charity with 
all men. 

AVhat other preparation for death is the sick 
person to make ? — He is to be admonished to 
make his will, and otherwise dispose of his prop- 
erty if he have not done so. 

Ought people to put off " settling their tempo- 
ral estates " till they think their end is near ?— 
No ; the rubric says that men should often be put 
in remembrance of this duty while they are in 
health : when they are ill, they have enough, and 
more than enough to think of, with regard to 
their souls. 

What duty is to be especially urged upon the 
rich ? — Liberality to the poor. 

What Psalm is used in the Visitation Service ? 
— The 130th, which is a prayer to God for deliv- 
erance and an expression of confidence and trust 
in Him : after this comes the blessing. 

What was the subject of the rubric which fol- 
lowed the blessing in the 1st Ed. VI ? — The Priest 
was to anoint the sick person with oil : a practice 
derived from the words of S. James, v. 14. 

Why was this practice omitted if founded on 
the words of Holy Scripture ? — Because it is not 
certain what was the object and efficacy of the 
anointing, and how far it w T as connected with the 
miraculous powers of the primitive Church, which 
have long since been withdrawn. 

What are the subjects of the following pray- 



92 



CATECHISINGS ON 



ers ? — (1) For a sick child. (2) For a sick per- 
son when there appears small hope of recovery. 
(3) A commendatory prayer for a sick person at 
the point of death. (4) A prayer for persons 
troubled in mind or conscience. (5) In behalf of 
all present at the Visitation. (6) In case of sud- 
den surprise and immediate danger. (7) A thanks- 
giving for the beginning of a recovery. 

At what periods were these prayers added to 
the Service? — The first four at the Savoy Confer- 
ence; the last three (of which the first is taken 
from Bishop Taylor) at the American revision. 

Is the minister obliged to use this service every 
time that he visits a sick person? — No: it is the 
form for a solemn Visitation ; and even when it is 
used, the minister is allowed to modify it accord- 
ing to circumstances. 

The Communion of the Sick. 

What directions are given in the rubric at the 
head of this Service? — That as death may come 
suddenly to all, the ministers shall diligently ex- 
hort their parishioners to the often receiving of 
the Holy Communion in Church: in order that in 
case of any sudden visitation they may have the 
less cause to be .disquieted for lack of the same. 

In what cases may the Holy Communion be ad- 
ministered in private houses? — When the person 
is sick and unable to come to Church. 

What preparation should be made in the house 
in which the Holy Communion is to be celebrated? 
■ — The best the circumstances will admit of, so 
that the Priest may reverently celebrate. 



THE PRAYER BOOK. 



93 



What difference is there between this service 
and that used in the Church ? — It begins with the 
Collect, Epistle and Gospel, and then proceeds 
with the Exhortation "Ye that do truly, &c." 

If a sick person be prevented by any just im- 
pediment from receiving the Holy Communion be- 
fore he dies, is he deprived of the benefits thereof? 
— ; the minister shall instruct him that in 
such case if he have true repentance and faith, he 
shall receive the benefits of that Holy Sacrament, 
although ne do not receive it with his mouth. 

The Order of the Burial of the Dead. 

Is this Service to be used over all who die ? — 
No; not over (1) unbaptized adults; (2) the ex- 
communicate ; (3) nor suicides. 

Why not 'over unbaptized adults ? — Because, 
not being members of Christ, the Service is in- 
applicable to them. 

Why not over the excommunicate? — Because 
they are shut out from membership with the body 
of Christ. 

Why not over suicides ? — Because the last act 
of their lives being self-murder, an act of dead- 
ly sin, they are practically excommunicated 
thereby. 

Whence are the Sentences taken with which 
the Service commences ? — S. John xi. 25, 26; Job 
xix. 25-27 ; 1 Tim. vi. 7 ; Job. i. 21. 

What Anthem is appointed to be used? — One 
taken from the 39th Psalm, written by David 
when mourning for Absalom, and one from the 



94 



CATECHISIXGS ON 



90th Psalm, which is said to have been composed 
by Moses, with reference to the generation which 
perished in the wilderness. 

What passage of scripture is appointed for the 
Lesson?— 1 Cor. xv. 20-58, in which S. Paul 
speaks of the resurrection of the dead. 

What does the Apostle mean by the following 
expressions which occur in the Lesson ?— (1) 
" Christ the first fruits," etc.: a sheaf of corn 
was offered at the Passover as the first fruits of 
the harvest ; Christ is that sheaf, we the harvest ; 
as He is risen, so shall we be raised. (2) " Bap- 
tized for the dead : " some suppose that allusion is 
made to a custom that when a person died before 
baptism a living person was baptized in his stead; 
others, that when a Christian died, especially if 
by martyrdom, a convert would be baptized to fill 
up his place in the Church; but S. Chrysostom 
explains it by the profession of the belief in the 
resurrection of the dead which is made in bap- 
tism ; though by some it is thought to be equiva- 
lent to saying, Whv are we baptized for Christ, 
Who, if the dead rise not, is yet dead? (3) "If 
after the manner of men I have fought with beasts 
at Ephesus either that the apostle was exposed 
to wild beasts in the amphitheatre of Ephesus 
and was preserved; or, that he had to contend 
with opponents as fierce as wild beasts. 

Where is this first part of the Service generally 
read ? — In the Church ; but at the end of the 
Lesson the Priest and the mourners go to the 
grave, where the rest of the Service is read. 

What becomes of the body after it is laid in the 



THE PRAYER BOOK. 



95 



earth? — It is turned again to the dust, but it will 
be raised up again and re-united to the soul, at 
the second coming of our Lord. 

What becomes of the soul between the time of 
death and the resurrection ? — It goes to the place 
of departed spirits. 

By what name is this place called in the Apos- 
tles' Creed ? — "Hell," which means in Holy Scrip- 
ture, in some places the place of final punishment 
of the wicked, but more usually, the place or 
state of the dead.* 

Is the condition of the good and of the bad 
the same in this intermediate state? — No, the 
good are "with Christ/' in joy and felicity 
though not perfected. The wicked suffer "a fear- 
ful looking for of judgment. " 

By what words is the place or state of the good 
described ? — Paradise ; and Lazarus is spoken of 
in the parable as in the bosom of Abraham. In 
the Revelation the souls of the martyrs were seen 
by S. John "under the Altar." 

For what purpose will our Lord come again ? 
— To judge both quick and dead. 

Of what things will account be taken in that 
great judgment? — Of the good we have left un- 
done as well as the evil we have done in thought, 
word, or deed. 

* In our version of the Old Testament, hell is the translation of Sheol, 
which commonly means either the grave, or the place ol the dea l with- 
out reference to their condition. In the New Testament, it stands for 
Tartarus in 2 Pet. ii. 4; for Gehenna in S. Matt. v. 22, 29, 30; x. 28; 
xviii. 9; xxiii. 15, 33. S. Mark ix. 43, 45, 47. S. Luke xii. 5, and S. 
James iii. 6. In all other places it corresponds to Hades, which means 
simply " the unseen world." 



96 



CATECHISINGS ON 



What change will have come over our bodies, 
when they are raised again from the grave to be 
judged? — They are committed, to the grave, nat- 
ural, corrupdble, mortal bodies. They will be 
raised again, spiritual, incorruptible, immortal 
bodies. 

How should strangers and lookers-on behave at 
a funeral? — They should be very careful not to 
hurt the feelings of the mourners by talking or 
walking about, or pressing too near while the serv- 
ice is going on, but behave reverently and orderly, 
joining in the service as a token of the commun- 
ion between the living and the departed members 
of the Church. 

Is our present Service the same with that which 
was used by the Church before the Reformation ? 
— No ; parts only of the old Service were retained 
owing to the omission of prayers for the dead, 
greater changes were made in this Service than in 
any other. 

What was the reason of these changes being 
made ? — Because the corrupt Roman doctrines of 
Purgatory and Indulgences, and other supersti- 
tions were mixed up with prayers for the dead, a 
practice which, though undoubtedly ancient, is not 
commanded by any passage in the Canonical 
Books of Holy Scripture. 

The Churching of Women. 

What is meant by this title ? — It is the Service 
which is appointed to be read when a woman 
comes to Church to return thanks after childbirth. 



THE PRAYER BOOK. 



97 



By what other name is this Service known? — 
The Thanksgiving of Women after Childbirth. 

From whence is the custom of women returning 
thanks after childbirth derived ? — From the Jew- 
ish Church ; we have the particulars of the rite of 
Purification given, Levit. xii., and the account of 
its observance by the Blessed Virgin, S. Luke 
ii. 22. 

Is there any particular day appointed for wo- 
men to come to Church to return thanks? — No; 
in the Eastern Church as in the Jewish Church, 
the woman is required to come on the fortieth day 
after the birth of her child ; but in the Western 
Churches no day is prescribed ; it is supposed she 
will come at the usual time, that is, as soon as she 
is able to do so. 

In what part of the Service is this thanksgiving 
to be read?— It is not prescribed, but it seems 
most fitting immediately before the commence- 
ment of the public service. 

What Psalm is appointed as suitable for this 
offering of thanksgiving? — A part of the 116ch 
Psalm. 

In what other ways is the woman directed to 
show her thankfulness to God? — (1) By offering 
accustomed offerings ; (2) by receiving the Holy 
Communion. 

Forms of Prayer to be used at Sea. 

What Service is ordinarily to be used at Sea? — 
The same Morning and Evening Service appoint- 
ed in the Book of Common Prayer. 

What special forms are provided? — A Prayer 



98 



CATECIIISINGS ON 



to be used, together with the Collect " Direct us 
O Lord," in ships of war; Prayers to be used in 
storms and before a fight; short private prayers 
for the same occasions; the Confession and Abso- 
lution, from the Communion Service, for use in 
imminent danger ; Psalms and Collects of Thanks- 
giving after a Storm and after a Victory. There 
is also a slightly altered form for the Burial of 
their Dead at Sea. 

The Visitation of Prisoners. 

"What order is contained in the Prayer Book 
for the Visitation of Prisoners? — The usual Ser- 
vice of the Church, with some alterations, which 
give it a more penitential character: and in case 
of persons confined for great or capital crimes, a 
special form is provided. 

What special class of Criminals is particularly 
provided for? — Those under sentence of death. 

In case the Holy Communion is to be adminis- 
tered to a Person under sentence of death, what 
Collect, Epistle and Gospel are to be used? — A 
special Collect is appointed, with the same Epistle 
and Gospel as in the Communion of the Sick. 

What other prayer is added? — A Prayer for 
imprisoned Debtors, which was needed at the time 
the Office was compiled; but at this day, very few 
are so imprisoned. 

The form of Thanksgiving for the Fruits 
of the Earth, &c. 

When is this Service to be used ? — "Yearly, on 



THE PRAYER BOOK. 



99 



the first Thursday in November, or on such other 
day as shall be appointed by the Civil Authority." 

What is the origin of this observance? — It 
began in the New England Colonies before the 
revolution; but in England festivals called " Har- 
vest Homes," have been long observed, though 
no special religious service is appointed for them. 

What are the peculiarities of this office? — 
Special sentences at the beginning of Morning 
Prayer, an Anthem taken from the King James 
Version of the 147th Psalm in place of the Venite, 
Proper Lessons, Collect, Epistle and Gospel, and 
a Special Thanksgiving after the General Thanks- 
giving. The Psalms are at the discretion of the 
Minister. 

Family Prayer. 

When were these forms added to the Prayer 
Book? — At the compilation of the American book. 

From w r hence are they derived? — They are 
taken, substantially, from Bp. Gibson. 

What may be inferred from their being set 
forth ? — That the Church considers it to be the 
duty of families to unite in prayer every morning 
and evening. 

Does the use of Family Prayer do away with 
the need of public or private devotion ? — It does 
not. The Church provides daily Morning and 
Evening Prayer to be used in the Church ; and 
private prayer is also necessary for every Christian. 

[For questions upon the Selections of Psalms, 
the Anthems for Holy Days, and the Psalter, see 
pages 14, 15, 16, 26.] 



100 



CATECHISING S ON 



The Articles of Eeligion. 

When were the Articles of Religion adopted by 
this Church?— In 1801. 

What are the chief differences between them 
and those of the English Church? — The reference 
to the Athanasian Creed is omitted from Article 
VIII. Article XXI. is omitted. Article XXXV. 
is only so far received ns to declare the Books of 
Homilies to be an explication of Christian doc- 
trine, and instructive in piety and morals. Arti- 
cle XXXVII. omits the denial of the pretended 
jurisdiction of the Bishop of Rome in England. 
There are some other less important changes. 

Did, then, the American Church in any respect 
reject the doctrine held by the English Church? — 
No : the doctrine of the two Churches is identi- 
cally the same, but some changes in the manner of 
expressing it were thought expedient. 

What is the design of the Articles?— To define 
the position of the Church — first as to her adhe- 
rence to the great doctrines of the Catholic Faith, 
and then upon the chief subjects of controversy, 
agitated at or soon after the period of the Refor- 
mation. 

Is a belief in these Articles required as a con- 
dition of membership in the Church? — No: the 
Creeds are the standards of doctrine for the laity: 
the Clergy only are required, before their ordina- 
tion, to promise conformity to the doctrine of the 
Church, which is set forth in the Creeds, the Arti- 
cles, and the whole Book of Common Prayer. 

In what sense are the Articles to be understood? 
— " In the literal and grammatical sense." 



THE PRAYER BOOK. 



101 



The Ordinal. 

When was the Ordinal set forth in its present 
form ? — At the General Convention in September, 
1792 ; but it is substantially the same as in the 
English Prayer Book. 

What is the first statement mads in the Preface ? 
— That " it is evident to all men, diligently read- 
ing Holy Scripture and ancient authors, that from 
the Apostles' time there have been three Orders 
of Ministers in Christ's Church — Bkhops, Priests 
and Deacons." 

By what titles are those of the first order called 
in Holy Scripture ? — Apostles, and perhaps some- 
times "Angels." 

Name some of them — S. Peter, S. James, S. John, 
and the rest' of the twelve chosen by our Lord 
Himself ; S. Matthias, chosen by the Apostles in 
the place of Judas ; S. Paul, afterwards called by 
special revelation ; S. Barnabas, Timothy, Titus 
who seem to have been chosen by the Apostles, 
or some of them. 

By what titles are those of the second order 
known in Holy Scripture ? — Presbyters or Elders, 
and Bishops. 

By what title are those of the third order known 
in Holy Scripture ? — Deacons, such as S. Stephen, 
S. Philip and others. 

What offices are specially ascribed to the first 
order? — The general superintendence and govern- 
ment of the Church, the ordaining of other Minis- 
ters, and the "administration of Confirmation. 

What duties are specially ascribed to the second 



102 



CATECHISINGS ON 



order ? — The pastoral oversight of particular con- 
gregations, including all the ordinary services of 
the Church, visiting the sick, &c. 

What duty is ascribed to the third order ? — The 
relief of the poor — but the Deacons also preached 
and baptized. 

What account is given by ancient authors of the 
change made in the application of the title of 
Bishop? — That the same persons were originally 
called indiscriminately Bishops and Presbyters, 
whilst those who are now called Bishops were 
called Apostles. But afterwards the name Apostle 
was appropriated to such only as were Apostles in 
the strict sen^e of the word ; and then the name 
Bishop was given to those who were before called 
Apostles. 

Is the question of the names of the different 
orders essential ? — No ; the important matter is the 
offices of the three orders. 

Are the offices ascribed to the three Orders of the 
Ministry in Holy Scripture the same now assigned 
to the three Orders in the Church ? — Yes ; they 
have always so continued in the Church. 

From what passages of Scripture can you show 
that the argument from the mere words is not to 
be regarded ? — In 1 Peter v. 1, S. Peter calls him- 
self a Presbyter or Elder. In the beginning of his 
second and third Epistles S. John does the same. 
In 2 Cor. iii. 6, and Eph. iii. 7, S. Paul calls him- 
self a Deacon (translated "Minister.") And the 
titles of Apostle, Bishop, Priest and Deacon are 
all given to our Blessed Lord. 

What is the second statement contained in the 



THE PRAYER BOOK. 



103 



Preface to the Ordinal ? — That these Offices " were 
evermore held in such reverend estimation that 
no man might presume to execute any of them, 
except he were first called, tried, and examined, 
and known to have such qualities as are requisite 
for the same ; and also by public Prayer, with 
Imposition of Hands, were approved and admit- 
ted thereto by lawful Authority. " 

What Order in the Ministry possesses the 
Authority to ordain others ? — Only the first Order 
— the Bishops. 

Can it be shown that this has always been so 
in the Church ? — Yes ; it is as plain as any other 
historical fact. 

What then is necessary for any one, to shew that 
he is regularly appointed a Minister of the Church 
of Christ?— He must have been ordained by a 
Bishop, who in his turn must have been ordained 
or consecrated as a Bishop by other Bishops, and 
so on up to the Apostles, 

What is this chain of ordinations called ? — The 
Apostolic Succession. 

How can it be shewn that this succession has 
never been broken ? — It is matter of history that 
the greater part of the consecrations have been 
regularly performed ; and, when the records are 
wanting, Ave know that there could have been no 
failure, because there was always an established 
form of consecration, and it was considered so 
indispensably necessary, that no one, as to whose 
consecration there was a doubt, could have been 
recognized as a Bishop. 

What additional safe-guard is there for the 



104 



CATECHISIXGS ON 



" continuity of the succession ? — From very early 
times, at least three Bishops have been required 
to take part in each consecration. 

How can you illustrate the security of this ? — 
A succession of single Bishops would be like a 
chain, any one link of which being broken, the 
whole would part asunder. But a succession with 
three Bishops at each Consecration is like a net, 
which may be broken in many places, but yet 
holds together. 

Can you state how the succession of Bishops in 
the American Church is derived? — Through Bish- 
op Seabury from the Church of Scotland, and 
through Bishops Provost, White and Madison from 
the Church of England. Every American Bishop 
can trace his succession to all these ; and at sev- 
eral Consecrations other English Bishops have 
taken part. 

From what source did the English and Scotch 
Churches derive their succession? — The English 
line depends on four separate lines of succession. 
1. The ancient English Episcopate. Two Bish- 
ops who had been consecrated before the Reforma- 
tion, in the reign of Henry VIII., with two con- 
secrated in the reign of Edward VI., united in the 
consecration of Matthew Parker as Archbishop of 
Canterbury, December 17th, 1559. All Bishops 
since consecrated in England derive their orders 
from him. Some attempts have been made to 
throw doubt upon the regularity of this consecra- 
tion ; but it has been thoroughly established. 2. 
The Italian Episcopate. Marc Antonio de Dom- 
inis, consecrated Bishop of Segnia in Italy in 



THE PRAYER BOOK. 



105 



1559, and afterwards translated to the Archbish- 
opric of Spalato, came to England, where he was 
made Dean of Windsor, and assisted at the con- 
secration of two Bishops in 1617. 3. There is a 
line of succession through the Irish Episcopate, 
which remained unbroken at the Reformation. 
4. The ancient Scottish Episcopate, which is uni- 
ted to the English at several points. The Scotch 
Episcopate, having become nearly extinct, was 
strengthened by the consecration of four Bishops 
in England in 1661. Every Bishop of the Eng- 
lish, Scotch, Irish and American Churches can 
trace his succession through each of these lines 
back to the Apostles. 

Suppose that any doubt could be thrown upon 
any one of these lines, would that give rise to any 
reasonable doubt of our Episcopal succession? — 
No ; for one of these lines would alone suffice* 

Does our Church maintain the necessity of an 
unbroken Episcopal Succession? — Yes; it is de- 
clared in the Preface to the Ordinal that "no man 
shall be accounted or taken to be a lawful Bishop, 
Priest, or Deacon, in this Church, or suffered to 
execute any of the said Functions, except he be 
called, tried, examined and admitted thereunto 
according to the Form hereafter following, or 
hath had Episcopal Consecration or Ordination." 

How is this practically carried out, in the case 
of those who have been recognized as Ministers in 
other bodies of Christians, and seek to become 
Ministers in this Church? — If they come from 
non-Episcopal bodies, no matter how aged, learn- 
ed and eminent they may be, they must become 



106 CATECHISINGS ON 

Candidates for Orders; and then, if found fit, 
they may be ordained Deacons, and subsequently 
Priests. But Deacons or Priests of any Church 
which has a valid ministry, are admitted to the 
same Order in this Church, after due examina- 
tion, without being ordained. 

What ages are required by the Canons to be 
attained by any person before his being admitted 
to Holy Orders? — Twenty-one for Deacons, twen- 
ty-four for Priests and thirty for Bishops. 

What securities are provided against unworthy 
or unlearned persons being ordained? — They 
must become Candidates for Orders, pursue their 
studies under the Bishop's direction, obtain testi- 
monials from a number of Presbyters and Lay- 
men, including ordinarily the Rector and Vestry 
of their own parish, and they must satisfactorily 
sustain their examination. 

If, then, any ignorant or unworthy person 
should be ordained, whose is the fault? — That of 
the examiners if they have not fulfilled their 
duty— that of the signers of the testimonials, if 
they have recommended one whom they had not 
good reasons to know to be worthy. 

When are Ordinations to be held? — On the 
Sundays after the Ember days; or, upon urgent 
occasion, at some other time. 

The Ordering of Deacons. 

What special order is observed in the Service 
preceding the Ordination? — Morning Prayer is 
said, without the Litany. Then follows the ser- 



/ 



THE PRAYER BOOK. 



107 



mon. Then the Bishop being seated in his chair, 
the Candidates are presented to him by a Priest 
who has examined them. 

What direction is given as to the dress of the 
Candidates? — That they be "decently habited/' 
that is in surplices. 

What additional security is provided for the 
good character of the Candidates?— The congrega- 
tion are summoned to declare any crime or im- 
pediment which may be a reason for not ordain- 
ing them. 

In case any of the Candidates should be object- 
ed to, what is the Bishop to do? — If the impedi- 
ment alleged be insufficient, or if it have been 
already investigated and adjudged to be unfound- 
ed, the Bishop will not regard it — otherwise he 
must suspend the Ordination of the Candidate for 
the time. 

What is to follow in the case of those who are 
"found meet to be ordered?" — The Bishop is to 
commend them to the prayers of the congregation 
and proceed to say the Litany, with a proper 
suffrage for the Candidates to be ordained. 

What follows the Litany? — The Communion 
Service as far as the end of the Epistle, after 
which the Bishop is to examine the Candidates in 
the form prescribed, and then lay his hands upon 
the head of each one kneeling before him, and 
then deliver to every one of them the New Testa- 
ment. 

What form of words is used by the Bishop at 
the imposition of hands?— "Take thou authority 
to execute the office of a Deacon in the Church 



108 



CAIECHISINQS ON 



of God committed unto thee: Iu the Name of 
the Father, and of the Sox, a ad of the Holy 
Ghost. Amen," 

What form of words is used at the giving of 
the New Testament? — "Take thou Authority to 
read the Gospel in the Church of God, and to 
preach the same, if thou be thereto licensed by 
the Bishop himself." 

How is this authority first exercised? — One of 
the newly-ordained Deacons immediately pro- 
ceeds to read the Gospel, after which the Com- 
munion service proceeds as usual, except that a 
special Collect is appointed to be said before the 
benediction. 

The Ordering of Priests. 

What is the chief difference between the ar- 
rangements this office and that for the Ordering 
of Deacons ? — The Candidates for the Priesthood 
are examined and ordained after the Gospel, in- 
stead of before it. 

What follows the examination of the Candi- 
dates for the Priesthood ? — First a solemn prayer, 
in the form of a benediction, that the Candidates 
may have grace to perform the promises they 
have made, then secret prayer, silence being kept 
for a space, then the Hymn Veni, Creator Spir- 
itus, and lastly another prayer. 

By whom were the translations of the Veni 
Creator made ? : — The Second or longer one about 
the time of the Beformation, perhaps by Arch- 
bishop Cranmer; the shorter form, attributed ei- 
ther to Bishop Cosinorto Dry den, being prefixed 
in 1662. 



THE PRAYER BOOK. 



109 



What direction is given for the Priests present 
at the ordination? — They as well as the Bishop 
are to lay their hands on the head of every one 
that receiveth the Order of Priesthood. 

What is the significance of this? — That al- 
though the Bishop alone confers the office of the 
Priesthood, he does not act. without the consent 
of his Presbyters. 

What form of words is used by the Bishop at 
the imposition of hands ?-"Receive the Holy 
Ghost for the Office and work of a Priest in the 
Church of God, now committed unto thee by the 
imposition of our hands. Whose sins thou dost 
forgive, they are forgiven; and whose sins thou 
dost retain, they are retained. And be thou a 
faithful Dispenser of the Word of God and of 
His holy Sacraments; In the Name of the Fa- 
ther, and of the Son, and of the Holy Ghost. 
Amen." 

What other form is permitted to be used? — 
One first introduced in the American Prayer 
Book, substituting for the first two sentences of 
the older form the words, "Take thou authority 
to execute the Office of a Priest in the Church 
of God, now committed to thee by the imposition 
of our hands." 

Whence is the first form derived? — From our 
Lord's words in S. John xx. 21-23. 

What follows the imposition of hands? — The 
delivery of the Bible to each of the newly or- 
dained Priests, the Bishop saying, "Take thou 
authority to preach the Word of God, and to 
minister the Holy Sacraments in the Congrega- 



110 



CATECHISING S ON 



tion, where thou shalt be lawfully appointed 

thereunto." 

If both Deacons and Priests are ordained at 
one time, how is the Service ordered? — The Dea- 
cons are first presented and then the Priests. 
The Deacons are examined and ordained after 
the Epistle. Then, one of them having read the 
Gospel, the Priests are likewise examined and 
ordained. 

The Consecration of Bishops. 

At what part of the Communion Service does 
the Consecration of a Bishop take place? — After 
the Gospel and the Sermon are ended. 

How is it made sure that at least three Bishops 
shall be present? — One Bishop is to begin the 
Communion Service, another to read the Epistle 
and another the Gospel ; and tw T o Bishops are to 
present the Bishop elect to the Bishop w T ho pre- 
sides at the Consecration. 

What are the Testimonials required of the 
Bishop elect? — Evidence that he has been duly 
elected, and his election assented to by the Gen- 
eral Convention or by a majority of the Standing 
Committees and of the Bishops, and also testimo- 
nials to his character, learning, soundness in the 
faith, etc., as required by the Canons. 

What promise is required of the Bishop elect ? 
— A promise of conformity and obedience to the 
Doctrine, Discipline and Worship of the Prot- 
estant Episcopal Church. 

What are the chief differences between this 
Service and that for the Ordination of Priests ?— 



THE PRAYER BOOK. 



Ill 



The Collects, special suffrage in the Litany, 
questions and answers, &c, relate to the office 
of a Bishop, and there is not the silence for pri- 
vate prayer. 

Before the Veni Creator what is the Bishop 
elect to do? — He is to put on " the rest of the 
Episcopal habit," having been previously vested 
in his rochet. 

What are these vestments ? — The rochet is of 
white linen, properly somewhat short and with 
narrow sleeves; but now commonly, the sleeves 
are made of lawn, very full and gathered at the 
wrist, and for convenience are attached to the 
chimere, which, as now used, is a robe of black 
satin, without sleeves. 

Who rare directed to lay their hands upon the 
elected Bishop ? — All the Bishops present, in ac- 
cordance with the ancient practice of the Church, 
to ensure the succession of the Episcopate. (See 
p. 104.) 

The Consecration of a Church or Chapel. 

When was this office set forth ? — In 1799. 

Is it taken from the English Prayer-Book ?— 
No, there is not any such office in the English 
Prayer-Book ; but the Bishops use various forms. 

What authority is there in the Old Testament 
for the consecration of churches ? — From the 
earliest times special places were set apart for the 
worship of God. In the wilderness Moses was 
commanded to prepare a tabernacle ; and as soon 
as the kingdom of Israel was peaceably established 



112 



CATECHISIXGS ON 



under Solomon, he built the temple, which wag 
rebuilt after it had been destroyed, and continued 
until the destruction of Jerusalem. All this was 
done either by God's command, or with His 
express approval, and when the temple was ded- 
icated, the glory of the Lord filled His house. 

What do we learn from our Lord's life? — He 
was presented in the temple as an Infant; was 
there and sat at the feet of the Doctors when 
twelve years old ; frequented it when in Jerusa- 
lem ; and drove out the merchants and money- 
changers from its court, whence we learn to use 
with reverence the place set apart for the worship 
of God. 

What has been the practice of the Church? — 
The Apostles were constantly in the x temple, 
especially at the hours of prayer; and as soon as 
it was possible we find that churches were built, 
and ornamented, according to the ability of the 
Christians who worshiped in them. The Church 
has always thought it right to honour God in 
this way. 

What are the "Instruments of Donation and 
Endowment"? — The papers by which those who 
have built the church give up their private 
ownership in it and secure it for the Church, and 
by which the future support of the Church is 
provided for. 

What is the Sentence of Consecration? — It is 
a deed, signed and sealed by the Bishop, in 
which he declares that the church is consecrated; 
and it is laid upon the Communion Table in 
token that the church is presented as an offering 
to Almighty God. 



THE PRAYER BOOK. 113 

The Institution of Ministers. 

When wa this office set forth?— First in 1804, 
and afterwards, with alterations, in 1808. 

What is Institution? — The act by which the 
Bishop commits to a clergyman the care of a 
church. 

How are clergymen in England generally chos- 
en for vacant parishes? — The right of presentation 
belongs commonly to an individual, sometimes to 
the Bishop, or to some collegiate or Ecclesiastical 
body. Upon presentation of a duly qualified 
Priest to the Bishop he is bound to institute him 
and to issue a mandate for his induction. 

What is the meaning of the word " incumbent" ? 
— "He who is in present possession of a benefice." 

What is induction ? — It is the act of putting a 
new incumbent into the possession of the church 
and other property, of which he has a freehold 
during his incumbency. 

What form is used in England for institution 
and induction? — Institution is performed without 
any special ceremony — the Bishop or his deputy 
reading to the new incumbent rn instrument cor- 
responding to the letter of Institution in our 
office. Induction is performed by the Archdea- 
con, or some clergyman acting under his warrant, 
placing the hand of the new incumbent on the 
key of the church in the door and saying "I 
induct you into the real and actual possession of 

the rectory (or vicarage) of with all its 

profits and appurtenances." Then the new in- 
cumbent enters the church and commonly tolls a 
bell. (See Hook's Church Dictionary.) 



114 



CATECHISINGS ON 
I 



How does the law of the American Church 
stand in regard to this subject ?-*-Rectors of par- 
ishes are ordinarily elected by the Vestry; and 
the Bishop, being satisfied that the person elected 
is a qualified Mini ter of the Church, gives him a 
certificate to that effect. Formal induction and 
institution are not required; but some of the old 
Church charters and the laws under which 
Churches are incorporated empower the Vestry 
to call and induct a Rector. This is sometimes 
done in the form already given ; and the use of 
the Office of Institution is becoming more fre- 
quent than formerly. 

Does the Office of Institution seem to be intend- 
ed to include induction? — The delivery of the 
keys seems to set forth the giving the new incum- 
bent possession and control of the church. 

From whom does the Rector of a parish derive 
his authority to minister in Holy things in that 
parish? — From the Bishop. 

What then is the office of the Vestry? — They 
designate the Minister whom they wish to have as 
their Rector; and the Bishop is bound to do what- 
ever the Canons make necessary to his becoming 
the Rector, unless there be some valid objection 
to the person chosen. 

What books are given to the Minister upon his 
Institution?— The Holy Bible, the Book of Com- 
mon Prayer and the books of Canons of the Gen- 
eral and Diocesan Conventions. 

What is the significance of these books ? — They 
are to be the rule of his conduct in dispensing 
the Divine Word, in leading the devotions of the 



THE PRAYER BOOK. 



115 



people, and in exercising the Discipline of the 
Church. 

How does the newly instituted Minister begin 
to exercise his office? — He first offers prayers for 
himself and for the Congregation; and then pro- 
ceeds to celebrate the Holy Eucharist. 

After he has pronounced the benediction at the 
end of the service, what is directed to be done? — ■ 
The Wardens, Vestry, and others shall salute and 
welcome him, bidding him God speed. 



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